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22 মার্চ Free Download Bangla PDF e Book. ≡Navigation. Home · Western Writer · Sheba Amar Meyebela (আমার মেয়েবেলা) - Taslima Nasrin. Book Name: Amar Meyebela Writer: Taslima Nasrin. Language: Bengali. Subject: Bengali Story book. Size: 1MB. Download Link. Posted 13th. Toslima Nasrin-Amar MeyeBela ebook free download. portal7.info /?m3njmqkfmj2. Posted 2nd February by Unknown. Labels: First Fantastic.
I had an instant connection with the title because of the use of the language, which drew me closer. As I started reading the book, I did not enjoy the first couple of chapters about the war but, as the book progressed I was could not stop reading! I felt so much When I saw the title, I knew I had to read it. I felt so much hate and disappointment towards her; I don't blame her for despising them. The sad truth is that, as much as I love Bengali culture and its traditions, there will always be people in the world that distort the traditions and religious understand to best suit themselves, because they are hungry for power. I hope people who read this autobiography do not think that Bangladesh, the people of Bangladesh and its customs are horrible.
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.
I decide what I should write ….
Should I wait for instructions from X, Y, and Z …? Should I wait on them to tell me what to write, how much to write? Drawing on the examples of a host of Western writers from St. Augustine to Catherine Millet, whom she applauds for their candid treatment of controversial topics in the form of confessional narra- tives, Nasrin staunchly defines literature as a privileged zone where a writer is at liberty to sketch out her own space and say the unsayable. The very assumption that there is an absolute freedom at least in the West is, if not untrue, only partially and trivially true.
For some Western critics, who prefer adopting a pragmatic approach to the right to free expression, censorship is a structural necessity of any democratic state, which needs to be invoked, for instance, to provide protection for a minority group against hate speech inciting violence against them.
What is needed, as they propose, is a two-tier approach to freedom of expression, where literary works receive more protection than speech acts Altman — Hence, any formu- lation of freedom of expression that fails to consider the regional, ideological and political specificities of any act of censorship might end up producing an unattainable and only partial worldview.
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 produc- ing a homogenized Muslim world.
In selecting what was to be screened on television, in Manmay Zafar 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.
A woman should be allowed to have as many as four husbands. What is particularly problematic is that the director did not deem it necessary to interview anyone from Bangladesh to introduce a different perspective on the affair.
The former did not necessarily opine that Lajja or other banned books of Nasrin were great pieces of literature, nor that they were required to do so, but many of Under the gaze of the state them did maintain that a novel like Lajja on minority repression needed to be written. There are many Nasrins, both real and imagined, as Rajeswari Sunder Rajan would say; the construction of which was helped by the Bangladesh censor, the fundamentalist fatwa and the reading of the affair executed by various reading entities Sunder Rajan 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.
Just as there is no total silence, there is no absolute freedom, although more freedom is preferable indeed to its lesser variant. As we repudiate any act of banning books, we also need to be alert to lacunae and biases resident in an evaluation of the state censor performed by various reading entities.
Notes 1. The position of Bangladesh on homosexuality is very clear.
Considered a serious offence, homosexuality is strictly prohibited by the anti-sodomy law. Section of the Penal Code reads: Whoever voluntarily has carnal intercourse against the order of nature with any man, woman, or animal, shall be punished with imprisonment for life, or with imprisonment of either description for a term which may extend to ten years, and shall be liable to fine.
Explanation: Penetration is sufficient to constitute the carnal intercourse necessary to the offence described in this section emphasis mine quoted in Bondyopadhyay and Khan Section 99A of the Code of Criminal Procedure Act of reads: Where any newspaper, or book …, wherever printed, appears to the Government to contain any treasonable or seditious matters or any matter which promotes or is intended to promote feelings Manmay Zafar of enmity or hatred between different classes of the citizen of Bangladesh or which is deliberately and maliciously intended to outrage the religious feelings of any such class, by insulting the religion or the reli- gious beliefs of that class … the Government may, by notification in the official gazette, stating the ground of the opinion, declare … every copy of such book or other document to be fortified to Government ….
However, it is almost impossible to know how many millions of pirated copies of Shame were sold all over India and Bang- ladesh during — Moazzem Hossain The case was filed by a hard line Islamic leader, Mohammad Dabiruddin, who heads a local religious school. Mr Dabiruddin accused Taslima Nasreen of writing offensive comments about Islam — and magistrate Shah Alam found her guilty of hurting the sentiments of the Muslims.
That such a case was at all accepted by the Lower Court for trial is itself a violation of the law of the land See Nasrin a.
Some of these restrictions on freedom of expression appear also, for instance, in the British Article on Free- dom of Expression, but the continual invocation of these restrictions by the Bangladesh Government to mute dissenting voices is what makes freedom of expression a negotiated concept in Bangladesh See Fenwick 74—8.
I have used the term post-secular to resist the tendency of conflating the national identity of Bangladesh with an Islamic one as promoted, for instance, by the present BNP Government.
To the critics, Bangali nationalism and Bangladeshi nationalism have qualitative differences inherently. Several times she was publicly assaulted by fundamentalist mobs. No longer was she welcomed in many public places, not even at a book fair that she loved to visit.
In , a fundamentalist organization called Soldiers of Islam issued a fatwa against her, a price was set on her head because of her criticism of Islam, and she was confined to her house. The government asked her to quit writing if she hoped to keep her job, then confiscated her passport. She found it necessary to quit her job. Inasmuch as she had become a best-selling author in Bangladesh and West Bengal in India, she managed to survive the hostility.
Instead of religious law, she maintains, what is needed is a uniform civil code in which women receive equality and justice.
But her views led fourteen different political and non-political organizations to unite for the first time, starting violent demonstrations, calling a general strike, blocking government offices, and demanding her immediate execution by hanging. The government, instead of taking action against the fundamentalists, took action against her. A case was filed charging that she had hurt the religious feelings of the people, and a non-bailable arrest warrant was issued.
In fear, because prison was not safe for her, she went into hiding. Meantime two more fatwas were issued by the extremists, two more prices were set on her head, and thousands of fundamentalists took to the street and demanded her death.
Processions featuring swords and snakes shook the streets of capital of Bangladesh. The majority of people who were not fundamentalists remained silent. While reading, many times I even despised the Bengali traditions.
In terms of the writing style, I think Nasrin does a good job being consistent with narrators age. I think the questions she brings forth about religion is only naturally, particularly for a child and an adult.
It saddens me to see how Bangladesh and radical Islamic fundamentalist have banned her from stating her opinions what what really happened to her. Without questioning and confronting religious issues, there will never be any resolution. Closed minded Muslim who suppress their opinions only makes Islam weak and that frustrates me.