Tag Archives: Bangla

SHIREE (Stimulating Household Improvements Resulting in Economic Empowerment)

The Economic Empowerment of the Poorest Programme(EEP)/SHIREE (Stimulating Household Improvements Resulting in Economic Empowerment) is a very important programme being implemented in Bangladesh.I am taking the opportunity to introduce the programme on the basis of its website,http://www.shiree.org and contents given in the LinkedIn group.

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The Economic Empowerment of the Poorest (EEP)/shiree programme is a partnership between the UK Department for International Development (DFID) and the Government of Bangladesh (GoB) under the Rural Development and Cooperative Division (RDCD) of the Ministry of Local Government, Rural Development and Cooperatives (LGRD) to lift 1 million people out of extreme poverty by 2015.

The shiree/EEP programme is worth over £71 million (around USD$110 million) across an 8 year period (2008-2015). The name SHIREE – the Bangla word for steps and an acronym for “Stimulating Household Improvements Resulting in Economic Empowerment” – reflects the core approach of the programme which is to provide households with the support needed to start and to continue climbing out of extreme poverty.

Harewelle International Ltd and PMTC Bangladesh Ltd manage the Fund in consultation with consortium partners including the Centre for Development Studies (CDS) at Bath University, the British Council and Unnayan Shamannay. EEP/shiree is one in DFID’s portfolio of projects designed to reduce extreme poverty and vulnerability in Bangladesh.

The EEP/shiree programme currently has 36 projects with partner NGOs. The partnership encompasses specific economic empowerment sub projects under Scale and Innovation Funds but also a growing research and advocacy agenda.

Programme aim

The Economic Empowerment of the Poorest Programme(EEP)/SHIREE (Stimulating Household Improvements Resulting in Economic Empowerment) aims to support the Government of Bangladesh (GoB) in achieving the Millennium Development Goal (MDG) 1 of eradicating extreme poverty and hunger by 2015.

SHIREE funds a variety of programmes which together aim to enable over 1 million people to lift themselves out of extreme poverty and achieve sustainable livelihoods by 2015. At the same time, the programme seeks to reduce the vulnerability of the extreme poor to natural disasters, economic shocks, social exclusion and undernutrition. Shiree is also committed to addressing the needs of extremely poor women, children, the elderly and ethnic minorities and marginalised groups.

In addition to supporting direct interventions, EEP/SHIREE supports high-quality research and disseminates lessons learned and key findings from the programme’s experience with the aim of transforming the way in which extreme poverty is approached by government, donors, NGOs and the public. It seeks to increase the knowledge base on the distinct experiences of extreme poverty in Bangladesh, and to raise awareness of extreme poverty in an international context..

EEP/SHIREE’s specific outputs are:

Output 1 – Scale Fund: Proven approaches to improving the livelihoods of the extreme poor taken to scale.

Output 2 – Innovation Fund: Innovative approaches to improve the livelihoods of the extreme poor tested, evaluated and successes ready for scaling up

Output 3 – Research and Lesson Learning: Increasing consistency in the understanding, sharing and application of approaches to addressing extreme poverty.

Output 4 – Advocacy: Policy and practice at local and national levels shows increasing recognition of the needs of the extreme poor.

Output 5 – Nutrition: Direct nutrition support integrated across Shiree Scale Fund. Innovative approaches to improve protein intake among key groups tested and evaluated.

Who will benefit

EEP/shiree aims to address the needs of the extreme poor; while there are varying definitions of extreme poverty, shiree beneficiary households fall well within the poorest 10% of the Bangladeshi population. This marginalized segment of the population includes households who are often affected by:

  • chronic malnutrition;
  • insecure employment;
  • lack of shelter;
  • landlessness;
  • limited or no assets;
  • little social or political capital;
  • limited ability to withstand shocks; and
  • poor access to health, education and other basic services.

Extreme poverty is a complex and dynamic phenomenon in which numerous social, cultural and health factors influence a household’s ability to lift itself out of poverty or to sustain positive gains. shiree is helping the poorest households who have failed to benefit from economic growth, social protection mechanisms and other development programmes. In particular the focus is on:

The extreme vulnerable poor who are economically active yet marginalised (e.g. fragmented female-headed households and socially excluded ethnic minorities).

The extreme dependent poor who are economically inactive and rely heavily or solely on charity or government safety nets (e.g. the disabled or elderly without family support).

Operational principles

An important goal of the EEP/shiree programme is to deliver the Challenge Fund as a consistent and fully integrated response to eradicating extreme poverty in Bangladesh, rather than a series of single or unrelated interventions. The team’s approach to realising this end is based on the following guiding principles:

  1. Excellence in programme planning and operational management
  2. A partnership relationship with implementing NGOs
  3. A demand driven approach – implying continuous engagement with beneficiary households
  4. Sustaining the focus on extreme poverty – not allowing programme drift
  5. Delivery of programme benefits to the poorest and most vulnerable areas of Bangladesh
  6. Continued focus on “Value for Money and Impact for Money”
  7. Integration of research and advocacy activities within the broad programme framework – drawing on implementation experience to ensure relevant research and advocacy outputs
  8. Fostering learning, creativity and innovation
  9. Zero-tolerance towards corruption based on principles of transparency, equity, competition and accountability
  10. Teamwork and a commitment to personal development

Where we work

SHIREE works in different geographic location of Bangladesh. The following map shows district-wise distribution of implementing NGOs.

Click on a shiree logo to see the name of the district and name of the NGOs working there. Click on the name of the NGO and you can visit the web site of the implementing NGO.

The short description also comes with beneficiary household (BHH) target by the project period.

The portfolio of SHIREE sub projects is concentrated in 5 distinct geographical regions that experience a high incidence of extreme poverty. These are:

  1. The Northwest (especially affected by seasonal hunger)
  2. The Southern coastal belt (most vulnerable to severe climatic shocks including cyclones)
  3. The Chittagong Hill Tracts
  4. The Northeast haor region
  5. Dhaka urban slums

View Working area of shiree in a larger map


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Shiree Team


Md Asadul IslamMd Asadul Islam, Project Director of SHIREE is speaking at Extreme Poverty Day

Md. Asadul Islam joined  EEP/Shiree as the Project Director in July 2010. He is a civil servant with a  background of working in field administration, Magistracy, Collectorate and in Ministries and Directorates. He obtained M.Sc. in Entomology (1st Class) from the University of Dhaka in 1978 (held in 1982) and MBA from Bangladesh Open University. He joined the Bangladesh Civil Service (Administration) through the Special BCS 1982 as a Magistrate. He stood 1st in the 46th Senior Staff Course in the BPATC. Prior to joining the EEP team, he was the Director of Administration in the Directorate of Relief & Rehabilitation. Throughout his career, he has contributed to a diverse number of projects and initiatives of the GoB in different capacities. His expertise is in the area of ICTs, resource mobilisation, natural disaster management and human resources management. He contributed to the launching of the Early Warning Cell Broadcasting System through Cell phones (a Disaster Management & Relief Division and A2I initiative of the GoB). He has mentored the MATT2 (Management at the Top-2) PIP Team thrice (a GoB and DFID initiative under the Ministry of Public Administration in Bangladesh). He has received  trainings on Regional Disaster Management from Bournemouth University, UK; Innovations in Capacity Building for Education and Development in the School of Policy, Planning and Development in the University of Southern California, Disaster management course in South Korea etc. He has visited UK, USA, Australia and other countries. Asadul Islam is also an active member of various academic, social and professional organizations including the ‘Dhaka University Registered Graduate Forum’, ‘Dhaka University Alumni Association’, ‘Dhaka University Zoologists Forum’, ‘West End 1971 Forum’, etc. He is blessed with a son Anharul Islam and a daughter Auruba Islam..


John WoolnerJohn Woolner (left) is distributing prize among the FOOTY award winners in 2011

John Woolner is the Chairman of Harewelle International Limited, incorporating PMTC International, PMTC (Bangladesh) Limited and ULG International Limited. John has experience working with local governance, community development, sustainable livelihoods, particularly focusing on small farmers, fisher folk, and women. This has covered all aspects of vocational training and institutional strengthening. Administration and management, the fundamentals for DFID interventions and John oversees the delivery of overseas project proposals, planning, design and evaluation, reporting, budgeting and financial control. John is also an avid bird watcher and nature lover.

Monjur HossainMonjur Hossain (left) is signing contract with Eco Dev.

Monjur Hossain is Managing Director of PMTC Bangladesh Limited. Following his earlier career as a senior in the Plantation Industry, Monjur has been involved in the development aid sector since the late 1990s and is a recognized professional in Project Management. He has been the Project Director for numerous projects with a wide-array of different donors including DFID, SDC, USAID, DANIDA and ADB.  As an Attorney of Harewelle, Monjur is a signatory in the execution of the accountable grant agreements between NGOs and EEP/shiree Programme and supports that programme in matters concerning HRM.


In 2010 SHIREE formed a Senior Management Team (SMT) to provide overall programme direction and oversight under the Chairmanship of CEO. The SMT meets regularly and has been successful in bringing a new coherence and drive to this large and complex programme.

Colin RisnerColin Risner, CEO of SHIREE is speaking at an EPRG meeting

Colin Risner joined shiree as Chief Executive Officer (CEO) in May 2010.  He has prior experience of working in Bangladesh having been a team leader for a major DFID/World Bank funded project (ASSP/ASIRP) between 1997 and 2001, as well as undertaking a number of short term assignments. Colin started out as a lecturer in economics before joining a large UK local authority, transitioning into development work via a range of local government related assignments in the 1990s.  Since leaving Bangladesh in 2001 he has worked in 15 African and Asian countries on projects ranging from the macro and strategic (country programme reviews, donor harmonisation, public sector reform), to operational level interventions (community driven development, gender auditing and organisation development). Immediately prior to joining shiree, he spent 6 months establishing a civil society sector monitoring project in Ethiopia. Colin has a wide range of experience but his focus throughout has been on facilitating local ownership, exploring innovative approaches and helping teams to perform to their potential. Principles that he is building on in shiree. He has been based in Cornwall for the last 10 years and still harbours ambitions to become a passable surfer – although time is fast catching up with him!

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Shiree Organogramme as of March2013

Shiree Organogramme as of March 2013



Kazi Nazrul Islam:The Humanitarian Litterateur Whose Nobel Prize Remains Pending- By Dr. Syed Zainul Abedin

Kazi Nazrul Islam was a cosmopolitan personality who was born in India on 25 May 1899 and enlightened the whole world with his literary works.His magical works include poems,songs,drama,novels,short stories,speeches,letters,movies and many other literary items.He created great contents in his mother language, Bangla combining the indigenous and world literature which which enriched the diversified peoples of the vast Indian Subcontinent.He popularised the works of famous foreign litterateurs of the world among his peoples.He
became the cultural ambassador of the world and still holds this position even after death on 29 August 1976.
His talented contributions to the world literature is gratefully recognized by the peoples and governments of Bangladesh and India.Kazi Nazrul Islam has been honoured as the National Poet of Bangladesh.Innumerable educational
establishments, organizations and institutions have been named in Bangladesh and India to honour this great personality.Among such establishments a public university in honour of Kazi Nazrul Islam has been established at Trishal under the district Mymensing of Bangladesh.The university was established by the government in response to the popular demand at the place where Nazrul studied in secondary school which was named as Darirampur School located at Trishal.The name of this public university is Jatiya Kabi Kazi Nazrul Islam University (JKKNIU) .You can visit its website at http://www.jkkniu.edu.bd/index.php Another remarkable organization is known as Nazrul Institute which is housed in Kabi Bhaban located at Dhanmondi Residential Area of Dhaka.Poet Nazrul was brought in this house to live until his death by Banganandhu Sheikh Mujibur Rahman in 1972 upon obtaining special permission from the government of India.Many organizations have been established in the state of Poshchim Bongo under India.The latest one is the research centre and museum to be called as Nazrul Bhaban which will be inaugarated on the next birthday of Nazrul by Mamata Banerjee,the Chief Minister of Poshchim Bongo. It is impossible to determine how many people teach and practice the literary works of Nazrul in universities,colleges and schools of Bangladesh,India and other countries of the world.There are many experts who perform and practice his songs,dramas,poems,dance and other literary works as professionals.
Every conscious person hoped that Kazi Nazrul Islam would be awarded the Nobel Prize in Literature.But their hope was never translated into formal nomination to award him the prestigious prize.Thus the awarding of the Nobel Prize in Literature which Kazi Nazrul Islam always deserved remains pending.The peoples of Indian Subcontinent specially peoples of the soverign state of Bangladesh whole heartedly trust that the pending Nobel Prize will be delivered posthumously to Kazi Nazrul Islam in befitting manner.

I like to mention a fragment of the works of the great litterateur from the vast resource of internet just to demonstrate what treasure Kazi Nazrul Islam has left for the world.The following content has been taken from the contribution of Mohammad Omar Farooq who portrayed a famous poem of Nazrul entitled “Nari” meaning “woman” which honoured women
of the whole world as the equal and dignified partners of men.I will update later to justify the relevance of Nazrul
in the past,present and future.


Original: Nari by Kazi Nazrul Islam
Translation: Mohammad Omar Farooq

There are several obscure expressions in Bangla original that I have translated as best as I could decipher. Also, all the rhyming words at the end are based on pronunciation in American English, to the best I have come to know. Any correction or suggestion to improve this or any of my other translation of Nazrul’s poem is most definitely welcome.

Original sin: Islam does not belive in original sin. Especially, it does not attribute the sin to the first woman. Rather both of them participated, possibly beginning with Adam, the first man.

Raam and Shita: Two important figures from Hindu religious scriptures

Muni: This is related to story from Indian scriptures where a Muni, religious sage, commanded his son to slaughter his mother – Muni’s wife – due to alleged adultery, which the son was not a witness of. The son, to prove his religious devotion, complied.

Shammyer gan
Amar chokhkhe purush-romoni
Kono bhedabhed nai.

Bishshe ja kichu mohan srishti
Chiro kollankor,
Ordhek tar koriyache nari
Ordhek tar nor.

Bishsher ja kichu ja elo
Pap tap bedona oschrubari,
Ordhek tar aniyache nor
Ordhek tar nari.

Norok kundo boliya ke toma
Kore Nari heyo gayn,
tare bolo, adi pap nari nohe
She je nor-shoytan.

Othoba pap je – shoytan je –
Nor nohe nari nohe,
Klib she, tai she nor or narite
Shoman mishiya rohe.

E bishshe joto phutiyache ful,
Foliyache joto phol,
Nari dilo tahe
Rup-rosh-modhu-gondho shunirmol.

Tajmoholer pathor dekhecho,
Dekhiacho tar pran?
Ontore tar Momtaj nari,
Bahirete Shajahan.

Gayner lokhmi, ganer lokhmi,
Shoyshsho-lokhmi nari,
Shushoma-lokhmi narii firiche
Rupe rupe shonchari.

Purush eneche dibosher jala
Topto roudro-daho,
Kamini eneche jamini-shanti
Shomiron, baribaho.

Diboshe diyache shokti-shahosh
Nishithe hoyeche bodhu,
Purush esheche modhu-trisha loye
Nari jogayeche modhu.

Shoyshsho khetro urbor holo,
Purush chalalo hol,
Nari shei mathe shoyshsho ropiya
Korilo shushaymol.

Nor bahe hol, nari bohe jol
Shei jol-mati mishe,
Foshol hoiyya folia uthilo
Shonali dhaner shishe.

Narir ongo-porosh lobhiya
Hoyeche olongkar.

Narir birohe, narir milone
Nor pelo kobi pran,
Joto kotha tar hoilo kobita
Shobdo hoilo gan.

Nor dilo khuda, nari dilo shudha
Shuday-khuday mile,
Jonmo lobhiche mohamanober
Mohashishu tile tile.

Jogoter joto boro boro joy,
Boro boro obhijan,
Mata bhogni o bodhuder
Tayge hoiyyache mohian.

Kon rone koto khun dile nor,
Lekha ache itihashe,
Koto nari dilo shithir shidur
Lekha nai tar pashe.

Koto mata dilo ridoy upari
Koto bon dilo sheba,
Birer sriti-stombher gaye
Likhiya rekheche keba?

Kono kale eka hoyni ko joyi
Purusher torobari,
Prerona diyache, shokti diyache
Bijoy-lokhmi nari.

Raja koriteche rajjo shashon
Rajare shashiche rani,
Ranir dorode dhuyia giyache
Rajjer joto glani.

Manush korite nari dilo tar
Ordhek ridoy rin.

Dhoray jader josh dhore na ko
Omor mohamanob,
Boroshe boroshe jader shorone
Kori mora utshob.

Kheyaler boshe tader jonmo
Diyache bilashi pita,
Lob-kushe bone tajiyache Ram,
Palon koreche Shita.

Nari she shikhalo shishu-purusher
Sneho prem doya-maya,
Dipto noyone poralo kajol
Bedonar ghono chaya.

Odbhut rupe purush purush
Korilo she rin shodh,
Buke kore tare chumilo je jon
Tare korilo oborodh.

Pitar adeshe jononire jini
Katen hani kuthar.

Parsho firiya shuyechen aj
Nari chapa chilo etodin
Aj chapa poriyache nor.

She jug
Hoyeche bashi,
Je juge purush dash chilo na
Narira chilo dashi.

Bedonar jug, manusher jug,
Shammyer jug aji,
Keho rohibe na bondi kaharo
Uthibe dongka baji.

Nor jodi rakhe narire bondi
Tobe er por juge,
Apnari rocha oi karagare
Purush moribe bhuge.

Juger dhormo
Piron korile – she piron eshe
Pira debe tomakei.

Morter jib,
Onnere joto koribe piron
Nije hobe toto klib.

Shorno-rouppo olongkarer
Jokhkho-purite nari,
Korilo tomay bondini, bolo
Kon she ottyachari?

Apnare aj prokasher tobo
Nai she baykulota,
Aj tumi bhiru
Arale thakiya nepoththo koto kotha.

Chokhe Choke aj chahite paro na
Hate ruli, paye mol,
Mathar ghomta chire phel nari
Bhenge phel o shikol.

Je ghomta toma’ koriyache bhiru
Orao she aboron,
Dur kore dao dashir chinho
Oi joto abhoron.

Dulali meye,
Fero na to ar giridori bone
Shakhi-shone gan geye.

Kokhon ashilo “pluto” jomraj
Nishith-pakhay ure,
Dhoriya tomay purilo tahar
Adhar bibor-pure.

Shei she adim bondhon tobo
Shei hate acho mori,
Morone pure; namilo dhoray
Shei din bebhabori.

Bhenge jompuri naginir moto
Ai ma patal phuri,
Adhare tomar poth dekhabe ma
Tomari bhogno churi.

Purush-jomer khudar kukur
Mukto o podaghate,
Lutaye poribe o choron-tole
Dolito jomer shathe.

Etodin shudhu bilale omrito
Aj proyojon hobe,
Je hate piyale omrito
She hate kut bish dite hobe.

Shudur noy,
Je din dhoroni purusher shathe
Gahibe narir joy.



I sing the song
of equality;
In my view gender difference
is essentially a triviality.

Everything that is great in the world,
all the works, beneficial and good,
half must be credited to woman,
and to man half only we should.

All the vice or bad in the world,
and the pain or flowing tear,
for half, man should be blamed,
the other half only woman should bear.

Who belittles you as woman,
connecting you to Hell’s flame?
Tell him that for the first ever sin
not woman, but man must carry the blame.

Or, it may be that sin or Satan
is in reality neither man or woman;
Satan is gender-neutral, so
it flows equally in woman or man.

All the flowers blossomed in the world,
and all the fruits grown,
isn’t in beauty, nectar and fragrance of those
woman’s contribution?

Have you seen Taj Mahal’s marble?
It’s spirit, have you seen?
At the heart of it Momtaj, woman;
outside is Shahjahan, the King and lover so keen.

The fortune of knowledge, or of music,
or, the fortune of all harvest,
woman’s grace has made it so worthwhile,
flowing from every home and nest.

In the hardship of day and its scorching heat,
you can see reflection of man;
in the soothing breeze
and in peace of night, who shines but woman?

During the day she is source of strength.
She glows in affection at night;
when man needs comfort and love,
her grace and sweetness flow to make his life bright.

With man behind the plough,
the crop field became bountiful, indeed;
the greenery was only more beautiful,
as woman sowed the seed.

Man carries the plough, woman carries the water;
from soil and water mixed together,
the crop grows in abundance,
ears of paddy – like blooming heather.

Of course, the metals –
gold and silver: ordinary otherwise;
those become fancy jewelry
with woman’s touch that underlies.

In longing for woman, or in her communion,
man found where the poets’ hearts belong,
as his words became poetry
and sounds turned into song.

Man’s present – the passion; woman’s is affection –
with the communion that hungry loves entail,
comes the children – all magnificent
from man the great that even angels hail.

All the great victory of the world
and all the grand voyages,
gained grandeur and nobility from sacrifice of
mothers, sisters, and wives, throughout the ages.

How much blood man has offered
is recorded in annals of history;
how many women became widow –
No record of that – Is it a mystery?

How many mothers poured their hearts,
and how many sisters did serve?
the memorials of heroes – great or small
do not show that – do you not observe?

Victory hasn’t kissed man’s sword,
because of the valor of man alone;
the inspiration and pride woman brought
to men, that should also be known.

While king rules the kingdom
and queen rules the king,
the misery and sadness go away,
joy and happiness her grace does bring.

heartless, like a stone;
to make human out of him,
woman gave half of her heart as loan.

All the great celebrities, immortal –
whose fame knows no bound;
we celebrate in their memory
regularly, every year around.

They came to this world,
as at moment’s passion they were fathered;
but Raam found shelter in jungle,
while all the care and nurture Sita gathered.

Wasn’t it the woman who taught baby-“men”
love mercy and compassion?
Didn’t she touch their eyes with kohl
as a shadow of her sad affection?

Man paid that debt off
in a very strange way;
holding on lap she who kissed him,
behind curtain and wall, she was put away.

Man the great;
Is he so, really?
who cuts open his mother’s throat
at the command of his Muni father, bending his knee?

In the world’s bed, half the deity: woman
just turned the side;
so far woman has taken enough,
now man will be confined.

is that age,
when man was the master
to enslave woman in his wish’s cage.

This age is of empathy, of being human,
of equality is this new time;
no one would be the other’s prisoner –
don’t you hear that chime?

If man imprisons woman,
then the turn will come sure;
in the same prison he built,
he will rot and die without a cure.

Take this lesson –
a wisdom always right and true,
if you make suffer someone,
suffering will catch up with you.

you the creature of this earth!
the more you oppress others,
your humanness? gradually, there will be dearth.

In the dungeon of treasure
with jewelry of silver and gold,
who confined you, O woman,
who is that animal with heart so cold?

No more agitation or bewilderment
to express yourself any more;
now you are timid, vulnerable, and
speak only from behind the wall or door.

You can’t look eye to eye, and still wear
bracelet and anklets – the prisoner’s symbol;
tear off the veil of yours,
unchain yourself, it has taken enough toll.

The veil that made you timid,
let that go away;
all those ornaments and symbols of servitude,
throw away, throw away.

To this world precious you really are!
Don’t roam in jungle or
to sing to trees you wander afar.

When did the Regent of Death come
flying on the wing of night’s shade,
snatched you to captivity
in its dungeon where nobody can raid.

In that bondage of old time,
you are still living dead;
from that time world’s light is stolen
and our vision is obscure in dread.

Come like a lightening, O mother,
breaking away from that pit;
your broken grass bracelets
will keep your path lit.

The animal, that is man’s hunger –
at the fling of your leg,
will drop dead at your feet, and
together, with smashed undertaker, will earnestly beg.

Your ambrosia all of us enjoyed,
now different is the need,
the hand that offered ambrosia before
to the monsters must now offer hemlock, indeed.

Not very far
is that cherished day,
when with homage to man,
to woman also homage, the world will pay.

Note: This poem heavily draws from Mythical names from various traditions and thus, is not very easy to literally convey its theme. This poem was published in 1925, during the early years of his life. There are many expressions, such as “Shithir Shidur” in the case of married Hindu woman, that I was not meaningfully able to translate.

As far as “veil” is concerned, of course, only Nazrul could explain what he had in mind, but in lieu of that, the following information about his choice of word “ghomta” might be helpful. According to Sangshad Bangala Obhidhan (Kolikata) it means: obogunthon; stri-loker mukhaboron. In english, from Students’ Favorite Dictionary (Bengali to English) by Ashu Tosh Dev, it means, “veil”. In Bangla Academy English-Bengali Dictionary “veil” is translated as “obogunthon; mukhaboron; nekab”. Veil generally does not imply just the head-covering when a covering of the face is not used. May be Nazrul’s choice of word was more instructive and thoughtful in this case than many would like to give him credit for.

Nazrul’s call for throwing away “veil” has been misunderstood by many, particularly among the conservative Muslims, and conveniently misinterpreted by many others. But if it is understood that “veil” – covering of face – (ghomta) is not neither required in Islam nor is it norm, rather in many societies it has become symbol of backwardness or repression, one can probably better understand and appreciate the message of this poem. Even in Iran after the Islamic revolution, women are having remarkable participation in the society, of course, without covering of face. One of the Vice Presidents in Iran is a woman; she dresses Islamically, and does not cover her face.

The Spring in the Woods and the Hearts

The Spring is the loveliest season of Bangladesh.It has arrived today to decorate the hearts of the young and the old with amazing colors of flowers and foliage.The Spring
has come to embrace the ongoing Boi Mela at Bangla Academy.The Spring has come to mourn with the millions of people in Bangladesh and around the world for the brutal killings of Bangla speaking youths in 1952 who bloom now at the Shaid Minars across the country.The Spring has come to kindle hopes and aspirations among our peoples.The Spring has come to enlighten and illuminate the hearts of the people of villages and cities with the songs of birds.The Spring has come to spread the hummings of lovely waves of the Bay of Bengal and the murmurs of the
world heritage the Sunderbans.The Spring has come to offer smiles to the amorous peoples around the country of green blessing.