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One of the grand paradoxes facing Bangladeshis is expressed in the negotiations and contestations on the simple question about who they are, particularly in the context of the strains caused by the Universalist claims of their religion on the one hand and the particularist demands of their ethnicity and culture on the other.
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Bangladesh illustrates a most intriguing and delightful puzzle in international development. After its independence in 1971, it was dismissed
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The ubiquity of the word “secularism” (it is mentioned in more than 75 of the world’s constitutions as an ideal the State promotes, or an organising principle that it affirms), and the passionate discussions it generates throughout the world, sometimes distracts us from the fact that its origins are relatively recent.
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The demand was predictable. Given the outrage that has been generated by the vicious acts of assault and dehumanisation that have been inflicted on women over some time, it even appears justifiable.
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Dr. Anisuzzaman’s life was a radiant gift to us, his departure an irreparable loss. The usual metaphors that have been applied (tower of strength, conscience of the nation, a reassuring lighthouse, an iconic intellectual/cultural presence , an institution by himself, a large and shady tree, the embodiment of humanist principles, and so on) may all be applicable.
