People of Saudi Arabia

Saudi Arabia – “The Arabia of King Saud”- is a large but lightly populated desert land. The culture of many of its eight million people hadn’t changed much for a thousand year. However, under the Arabian desert sand is the main power source for modern technology- oil, since the 1930s, this oil has brought to Saudi Arabia Europeans. Americans, and the above all, money. The products of the industrial world can be seen everywhere.

Saudi Arabia is changing, but underneath the change are powerful traditions which resist change .Ancient laws are respected and obeyed. Saudi Arabia is a kingdom, and the king rules with near-total authority. Changes in life and custom occur slowly.

In this section you’ll investigate the rules and controls that people of this kingdom.

Where do Rules come from? :

Every society has rules. There are always rules about marriage, about the responsibilities of parents to children, about education, work, dress properly- rules about almost everything, Clearly, if you want to understand a particular society, it is necessary to know what its rules are.

One important question about rules that is not asked very often is, where do rules come from. When we ask that question, we usually answer it by saying rules come “from Congress” or from “kings or rulers or other people who have power.”

But that answer misses the point of the question. The best answer seems to be that societies discover that a certain way of action causes problems. To avoid that problem, a rule is made up which prohibits the way of acting. The rule may come from an authority and be written down, or it may simply become accepted over a long period of time. The actual procedure isn’t important. It’s more important to know that rules usually begin as practical solutions to real problems.

Here are some rules generally observed by the Saudi Arabians. The rules have been followed for more than a thousand years. Since the time when the Saudi Arabians were tribes of herdsmen wandering from place to place to place on the Arabian peninsula.

As you read, think about what problems these rules might have helped to avoid.

On Drinking Alcohol :
If a Moslem Drinks wine, and two witnesses testify to his having done so. Or if his breath smells of wine or if he shall himself confess to having taken wine, or it he found in a state of intoxication, he shall receive eighty lashes, or, in the case of a slave forty lashes.

On Gambling :

They will ask the concerning wine, and games of chance. Say both are a great sin and advantage also, to men, but their sin is greater than their disadvantage.

The evidence of a gambler is not admissible in a court of law, because gambling is a great crime.

On Larceny :
If a man or woman steal, cut off their hands.

On Eating :

One should wash one’s hand, mouth and nose, give thanks to God. Eat with the right hand and with the shoes off and lick the plate when the meal finished.

On Women :

Men are superior to women because God has give n the man qualities which the woman does not have.

A women should not be seen by men not of her own family. If she appears where she might be seen by men, she must wear a veil over her face.

On Food :

All animals that seize their prey with their teeth, and all birds which seize it with their talons, are unlawful to eat. No animal that lives in the water, except fish, is lawful, but fish dying of themselves are unlawful. Animals which are not slain are unlawful to eat.

On collecting Interest On Money Loaned :

Cursed be the taker of usury, the giver of usury, the writer of usury, and the witness of usury, for they are all equal. They who take usury shall be given over to the fire of Hell, therein to abide forever.

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Tribal Organisation & Code

Tribal Organization :

The family unit, called Khanadan (in Pushtu) is the smallest in the tribal structure. Closely related families join together to form a clan. The clan joins with other clans to form a sub-tribe, which, in its turn, unites with other sub-tribes to for a tribe-called kheyl.

The leader of the tribe is the khan, usually a member of the most aristocratic family group in the khan kheyl. Many tribes have an hereditary chieftainship within the family. In other tribes the men are very independent and exercise their right to settle all important issues, including who shall lead the tribe, in a tribal council or assemble (jirga). but formally acclaimend as the will of the tribe.

The khan is responsible for the protection and prosperity of his people, as well as for settling disputes and carrying out decisions of the jirga. The Khan is automatically an individual whose tribe holds him in high regard. He is respected for qualities of leadership, wisdom, piety, valor, and hospitability. Learning and renowned ancestry are also important.

Tribal Code :

Tribal law in this part of the world is as old as way of life itself. It is more than a set evolved over the centuries by nomadic peoples living in desert climates all the way from the Mediterranean to far Mongolia, It recognizes the need for an established authority to maintain the unity of the tribe, and it defines the rules of behaviour in the tribesmen's relations with each other.

Although the Afghans come from a number of ethnic backgrounds, most of them have a fairly similar outlook on life, which is based on their Moslem religion and their tribal tradition.

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The Tribal people of Afghanistan

Society in rural Afghanistan (and most of Afghanistan is rural) is organized in family and tribal units. The afghan family resembles very closely other tribal societies of both the Near East and Central Asia. It includes the head of the family, his married sons. All of them share the common responsibility of the entire family. As a result beggars are rare in Afghanistan, for the aged, the sick, the handicapped, and the unemployed are cared for by the family as a matter of course.

The Eldest male, as head of the family, has complete authority over his entire household. The position of family patriarch generally passes to the eldest son. Sons stay in their father's household, while married daughters go to their husband's family. Often there is preference for marriages within the extended family or among near relatives.

In this type of family most property is owned jointly, and the entire family's earnings are pooled and distributed by the patriarch. When the head of the family dies, the property is divided among the sons to keep the family from becoming too large. (Moslem law requires that one share go to each son, one-half share to each daughter, and one-eighth of the total property to the widow.) The eldest son remains in the patriarchal dwelling.

Among settled peoples the family generally lives in a group of flat-roofed, mud-brick dwellings within a high mud-walled compound. These compounds often resemble a small rectangular fort (which, were in less settled time). Each married couple has a room or a small house. In a central courtyard a well or pool provides water for drinking, cooking, bathing and washing. Meals are prepared by the women at a cooking oven and eaten together by the whole family around a huge metal tray set on the floor. A crude latrine will be the only sanitary facility, if it exists at all. These country compounds are surrounded by their fields of grain, with a low walled enclosure for livestock and perhaps and irregular orchard of nut or fruit trees near the walls.

The nomads follow a similar family living arrangement. In the summer months when pasture grass grows high on the mountains, they pitch an encampment of handwoven black goats, hair tents thrown over rectangular frames of rough poles. The furnishings are extremely simple. Rugs or felt mats woven by the women provide floor coverings, and there will the be a pile of blankets, a nest of copper utensils and earthenware jars for cooking, goatskin bags for liquids, occasionally a wooden chest for clothing. The parents and unmarried children live in one tent. If a man has more than one wives, each has her tent. The women of the family weave a tent for each son when he marries. In the winter they move to the lower valleys to escape the snows, and number of related families set up their tents together in a larger camp.

The men of the nomadic tribes hunt and care for the flocks. The women father fuel, carry water, and do the cooking sewing and weaving. The family's flocks of sheep, goats, or camels provide them with their meat, butter, milk, and cheese, the wool for their clothing, tents and blankets, and even dung for fuel. In addition, both the animals and their wool or skins are sold in towns to pay for such simple necessities as sugar, tea and thread.

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Women's Role in Marriage

Some of the most important patterns of action in any society are those which involve choosing a wife or husband.
In the text which follows, several girls in India speak about their views of marriage and raise questions about the American patterns. Read the text and answer the question that follow :

Night was falling at the close of a hot day. A cool, refreshing breeze playfully blew the girls' hair and set their gay saris fluttering. They were all teen-agers. They had been invited along by our host because we had expressed a desire to know what Indian young people thought about love and marriage. The girls, ten of them, were sitting on the floor in a wide circle. Being awkward westerners who couldn't sit comfortable on folded legs, we had been provided with low stools.
We gave as good an account as we could of how our young people are free to meet each other and have dates, how a boy and a girl will fall in love, and how, after a period of going steady, they may become engaged and then get married. We knew that young people in the East live a very then get married. We knew that young people in the East live a very restricted life, and have their marriages arranged for them by their parents. So we felt a little relieved that they had chosen to question us about our delightful romantic traditions. We didn't want to make them too envious, but we naturally were glad to demonstrate our superiority in this matter of finding a male.
When we had finished, there was a silence. Thinking that they had been impressed, we decided to start a discussion.
"Wouldn't you like to be free to choose your own marriage partners, like the young people do in the west ?"
"Oh, no!" several voices replied in chorus.
Surprised, we searched their faces.
"Why not"
"For one thing." said one of them. "Doesn't it put the girl in a very humiliation position?"
"Humiliation ? In what way?"
"Well, doesn't it mean that she has to try to look pretty, and call attention to herself, and attract a boy, to be sure she'll get married?"
“Well, perhaps so.”
“And if she doesn’t want to do that, or if she feels it’s undignified, wouldn’t that mean she might not get a husband?”
“Yes, that’s possible.”
“So a girl who is shy and doesn’t push herself forward might not be able to get married. Does that happen?”
“Sometimes it does.”
“Well surely that’s humiliating. It makes getting married a sort of competition in which the girls are fighting each other for the boys. And it encourages a girl to pretend she’s better than she really is. She can’t relax and be herself. She has to make a good impression to get him to marry her,” Before we could think of an answer to this unexpected line of argument, another girl broke in.
“In our system, you see,” she explained, ”We girls don’t have to worry at all. We know we’ll get married. When we are old enough, our parents will find a suitable boy, And everything will be arranged. We don’t have to go into competition with each other.”
“Besides,” said a third girl,” how would we be able to judge the character of a boy we met and got friendly with? We are young and inexperienced. Our parents are older and wiser, and they aren't as easily make a mistake if I had to find him for myself.”
Another girl had her hand stretched out eagerly.
“But does the girl really have any choice in the West ?” She said. “From what I've read, it seems that the boy does all the choosing. All the girl can do is to say yes or no. She can't go up to a boy and say ‘I like you. Will you marry me?’ can she?”
We admitted that this was not usually done.
“So,” she went on eagerly, ‘when you talk about men and women being equal in the West, it isn't true. When our parents are looking for a husband for us, they don't have to wait until some boy takes it into his head to ask for us. They just find out what families are looking for wives for their sons and see whether one of the boys would be suitable. Then if his family agrees that it would be a good match, they arrange it together.”

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Female Footballer

Bangladeshi female footballers face an uphill task when they take on Nepal in the semi-final of the first ever SAFF women's Football Championship at the Cox's Bazar stadium today.

A win in the semi-final will set up a re-match for them against India. who had defeated the hosts 6-0 in the group stage. The defeat rubbed salt into the wound after their 7-0 loss to the same opponents in the SA Games earlier this year. 

India, however, remained at their brilliant best thumping Pakistan 8-0 in the first semi-final on Monday. Bangladesh will start as underdogs against Nepal, whom they met only once and lost 1-0 eariler in the SA Games.

But this time the hosts are confident to change their fate.

Most of our players are in regular practice for the last six months and they have improved a lot. We will be able to overcome Nepal this time. Said Bangladesh coach Golam Rabbani Chhorton.

This is the knockout stage of the competition, so we have no choice but to press for a win. We will give all of our efforts to make it to the final, be added.

The coach also informed they will take a player-marking strategy to block some prolific scorers of Nepal so that they do not get enough room to shoot. 

They some good players who can decide the result of the match. The girls to look after them so that main weapons, which is the shooting ability. 

Nepal scored a total of 31 goals in the competition and conceded none in three matches while the home side registered only 11 against six in the same number of matches.

Meanwhile, in Monday's first semi-final prolific Indian striker Bala Devi recorded her second hattrick of the tournament to eliminate a comparatively weak Pakistan from the meet. 

Apart front Bala, Gayatn scored two goals while Shashmita, Mandakini and Manprit netted one apiece for India. Shashmita is the leading goal-scorer of the competition with 13 goals including two trebles.

Pakistan goalkeeper Sayeda Mahpara got a laptop as the best player of the side. despite conceding 21 goals in four matches. 

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Balance of Power (2)

Tragically, this tradition, set in motion in the first tenure of the BNP, was perpetuated by the Awani League, This time the BNP played their role in boycotting parliament. Tho the credit of the Awarni league they did make some efforts to empower parliament by establishing the prime Minister's question Hour and activating the parliamentary committees. But the BNP boycotted prime minister's question hour, while their long boycotts of the Jatiyo Sangshad weakened the effectiveness of the parliamentary committees. Once again the PMO became the centre of power in the then government with little or no accountability to parliament.

The return of the BNP-led alliance to office in 2001, with weak representation of the opposition in parliament, elevated the PMO into a virtual monarchy. Long boycotts of the parliament by the opposition, the refusal of the ruling party to give any opportunity to the opposition to ask question in the prime Minister's question Hour and the virtual dysfunction of the parliamentary committees transformed the parliament into a rubber stamp institution. Thus, for a period of 15 years and three elected government, we have been witness to an all-powerful prime, minister, an unaccountable executive, and a dysfunctional parliament. It is hardly suprising that governance has degenerated and corruption has flourished.

After this long exposure to and ineffective parliament whether under a presidential or parliamentary system, it is somewhat bizarre to be arguing that we now need to solve the problems of a malfunctioning democracy by strengthening the president's powers and putting in place an unelected suprabody in the form of a National Security Council.

The Pakistan experience, which is being enacted before our eyes today, should have educated us to the un workability of a duality of power between a president and parliament. In recognition of the un-workability of this arrangement the Pakistanis are seeking to amend the constitution to clip the powers of the president, which have invariable been used to frustrate the electoral mandate. A similar dyarchy of power in Nepal between the king and parliament has culminated in the abolition of the monarchy.

What we should be looking for today in Bangladesh is to return to the letter and spirit of the 1973 constitution by restoring the power of the parliament. It is the parliament which should be the real source of imposing cheeks and balances on a potentially autocratic prime minister, and to bold the government accountable for all its deeds of omission band commission. The central issue in the ongoing dialogue should, thus, be on how to strengthen the institution of parliament and to make it into an effective instrument of political accountability ofr the prime minister and the government. It is, after all, the parliament which actually elects the prime minister and can vote him or her out of office.

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Balance of Power (1)

There seems to now be some promise for a fruitful dialogue and a clearer roadmap to elections in December. However, part of the political equation still seems unresolved, so there are still quite a few unexploded land mines to be cleared before we reach the end of the road. I will not speculate on these issues until the current situation is more mature.

One issue, however, that can be explored both through public discussion as well as in the ongoing dialogues, is the issue of the balance of power in the post-election period. There is a rather confused discussion underway about some further constitutional interventions to bring about greater political balance between the president and the prime minister. This, for Bangladesh, seems to be a rather futile debate because it has, off and on, been going on for half a century. The debate has, at least twice, in 1972 and 1991, been resolved in favor of a strong parliamentary system and a symbolic president.

Neither Pakistan nor Bangladesh have ever had any good experience with strong presidents, who have inevitable tended to assume absolute power and treat parliament as a struggle against a powerful and unaccountable president was expected to be resolved through a strong, freely elected parliament headed by a prime minister. This was the essence of the 1972 constitution. But this phase lasted for less than 2 years till the passage of the 4^th Amendment in January 1975. From 1975 to 1991 we had been exposed to a president with absolute power.

The removal of an unaccountable president, through  a mass movement in 1990, should logically have led us to a restoration of the parliamentary system. However, for those with short memories, which seems to include most people, Begum Khaleda Zia, once elected to power in the March 1991 elections, was not at all keen to amend the constitution and restore the parliamentary system. She was more interested to continue with a strong presidency. Her ambitions were frustrated by  the then president, Shahabuddin Ahmed ,who had has the head of a care take government, given Bangladesh one of the fairest elections in our history. President Shahabuddin pointed out to Khaleda Zia and her colleagues that the 1991 elections were contested under the assumption that Bangladesh would return to a parliamentary system. This, indeed, was the commitment of the major political parties to the electorate. If Khaleda Zia wanted to resile from this position, now that her party was clected to office and retain the strong presidency, then Shahabuvvin threatened to dissolve the parliament and call fresh elections. The BNP could then campaign on the basic of retaining the presidential system and if they obtained an electoral mandate for this Khaleda Zia could become president, presumably after contesting a presidential election. The BNP was reluctant to expose itself to another election fought on the mandate of a strong presidency. They agreed to join hands with the Awam League in parliament to repeal the 4^th amendment, and Khaleda Zia took office as prime minister. However, the autocratic impulses which had inspired her to retain the presidential system, extended into her exercise of power as prime minister transformend herself into a president in all but name, building a strong secretariat in the Prime Minister's Office, where all key decisions in her government were referred. As a result, the Parliament, which has been restored with its powers, remained ineffectual. Here, the then opposition, led by the Awarni League, helped to keep Parliament ineffectual by walking out of the house on every possible occasiion and boycotting the house for long periods of time. For the five years of 1991-96, very little of consequence was discussed or decided in Parliament, and all powers were appropriated by this presidential prime minister.

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Struggle Women

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Working women in Pakistan

Significant debates have occurred detailing the profession (s) that women chose (or not) and the effects that such choice have on the larger Pakistani Society, both in terms of gender roles as well as economic market studies. Oxford University press seems to have made considerable strides in providing venues for such literature in the last few years. The two books reviewed here are amongst such works published by OUP Karachi. Both books are about women's professional careers. Fouzia Saeed's book Taboo (translated into Urdu as 'Klunk'), analyzes "the phenomenon of prostitution (not just as a sex worker but as a cultural professional) .... through it have looked at Pakistani society and its gender roles" (xix: 2001), while Mirza's work engages with data "engendering the embeddedness of market in society, by analyzing the interfaces which emerge into women's life world and the market due to women's entry into office jobs".

Saeed uses a primarily ethnographic approach to the subject, yet applies a narrative format that arguable allows for the material to be easily absorbed by a larger audience. The end product is highly informative, simultaneously being effortless to read. The accessibility of the narrative should not be equated to triviality. Saeed has clearly spent much time struggling with the subject matter prior to publication. She outlines the many difficulties she faced with "Pakistani Society's 'good people", specifically the 'civilized and cultured' people in our national bureaucracy"

The interviews and analysis provided by saeed focus on socialization of the people who work and live in Shahi Mohalla and power dynamics within that socioeconomic framework. The study was conducted over a 10 year period, and her work is saturated with self reflexive commentary. One glaringly obvious issue Saeed was not able to overcome was her biased and disparaging views of the miiile class pakistani women. The homogenous construction of the middle class is problematic, simultancously however, allowing a subculture of the Mohalla to exist freely in her work.

Saeed traces through the traditional practice of prostitution in South Asia (specifically in Pakistan) and illuminates the interconnections between performance theory and myths surrounding prostitution. In a valiant effort, she communicates the real people aspect, and demystifies the otherness of the  "cultural profession" practiced by prostitutes.

One of the most intriguing facets of the narrative is the issue of gender within Pakistani society. On the most basic level, the Mohalla is where the birth of a daughter is celebrated with more gusto than in mainstream Pakistani society where the female is the breadwinner, That sequence is juxtaposed with the complexity with which women are treated in the work force in mainstream Pakistani society, established and elaborated by Fouzia's own personal experiences discussed in the book. Lastly, one is left with a slight feeling that the book does not discuss the phenomenon of male prostitution that is on the rise in major centers all across Pakistan.

One might make the argument that female prostitution is based on a market exchange type model, where as long as there is a demand, there is a supply A demand for beautiful women, however does not only exist in these professional and employment circles. Jasmin Mirza's book Between Chador and the Market points out that "the integration of women into the office sector does not follow a homogenous pattern but includes the recruitment of women as skilled 'human resources', the two extremes" (Mirza 2002:153). She follows through with many examples of women being turned down for the job because they were not fair (light-skinned) enough, or the bosses saying " We want a pretty firl" (Mirza 2002: 152).

Mirza conducted her research in Lahore, Pakistan. Through her qualitative research methods, and interview heavy data, Mirza successfully achieved her goals set out in the beginning of her study. The focus is primaily on thirteen women, who represented somewhat 'typical' cases, which enabled Mirza to follow those specific women through a period of the study is well organized and builds sequentially through to the conclusion.

Mirza begins by a discussion of the institution of purdah and the meaning for the gender order in Pakistani Muslim culture. The first couple of chapters contextualize the life world that these women would experience – from kin relations, to non kin-based male associations. Having established the matrix from which these women may have emerged, Mirza conducts a clear sociological and statistical study of the urban labor market, specifically how it relates to female office workers.

The relation of lower-middle-class women into this labor market, and the multiple levels of their experience presented, after which Mirza provides a thought-provoking and well substantiated discussion of the manner in which office culture changes through the women's presence.

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What is it with Men and Torture ?

BACK in 2005 James Walcott Wrote of torture. " Woman may take part though I imagine it's rare, and under duress -- but only men could devise the intricate and cruel tortures and torture devices that have been inflicted over the centuries."

This is one generalization about women that feminists let slide. Lynndie England of Abu Ghraib fame was a blip on torture's radar screen and women would like to keep it that way. But what infuses men with the urge to torture ?

For starters, never underestimate the impact of a hard-ass father. Then there are the tyrannies under which many live where rule by force is the norm.

Meanwhile, for those men who live in a democracy like ours (however putative). our cultural cup runneth over with blood from movies like the "Saw" and "Hostel" series and video games like Mortal Kombat and Gods of war.

Then, of course, there's "24" which, in effect, gave license to embrace torture to a whole nation --- including West Point cadets and Guantanamo personnel. Philippe Sands reports in the May Vanity Fair : "Jack Bauer had many friends at Guantanamo" said an administration lawyer asked to sign off on enhanced interrogation techniques. "He gave people lots of ideas."

Wolcott adds " Only (men) would draw up the blueprints for machines and procedures to exact the maximum amount of pain and humiliation just shy of death."

At one time, diabolical machines were devised for torture : from the brank, the brazen bull, and the breaking wheel to the heretic's fork, the instep borer and the iron maiden. Since then, other than the electronics of stun guns, torture implements have become more basic.

Today, a torturer is likely to equip himself with non-specialized, dual-use items like a baseball bats, cables, iron pipes, pliers, sticks, and maybe a hook on the ceiling for the strapped (suspension be the wrists, tied behind the back).

In the US the torture's arsenal is even more stripped down. But its effects are maximized by techniques designed by psychologists using, among other things, sequence, duration, and humiliation, not to mention, of course, near-death drowning experiences.

In other words, men who once would have applied themselves to devising the hardware now concentrate on the software, as it were, of the process itself. Men love this kind of brainstorming. Aside from designing software on the job, in their leisure time they play Rotisserie Baseball, Fantasy Football, and games like Dungeons and Dragons.

What Man doesn't love basements ?

Actually, torture done in a basement if usually the province of a serial killer, the only form of life lower than a torturer. State or terrorist torture is usually caried out in a basement-like environment such as an interrogation room in a prison. Meanwhile, in some countries, like pinochet's Chile, where people were tortured in National Stadium, a sports site is used.

Torture is actually like a sport, In its cruelty it's comparable to dog or cock fighting. Those are spectator sports, though, while torture is hands-on, though there's no danger to the participant like, say in Mixed Martial Arts. Yet you get your ultra-violence rocks off like in no other contact sport, even football. But in common with spectator sports.

It calls for drinking. In fact, only an ideology, a religious fundamentalist, or a psychopath is likely to torture sober. Though, outside of Abu Ghraib, it's hard to imagine Americans who torture drinking while on duty. Troubling as that sounds, Why should they ? It's not forture, they're told ---- enhanced interrogation techniques.

It lets you play with guns. Not actually, since torture seldon incorporates shooting. But hand-held electro-shock batons and stun guns are used in 20 countries. 

Electricity is not all that electrifies. Women are offer raped, sometimes by a roomful of torturers. Beyond that, the homo-erotic frisson is to die for. Not just the psycho-sexual thrill of hurting other men, including assaults on their sexual organs. But guys banding together to do work deemed invaluable. In other words.

Male Bonding to the nth degree. Not just over the shared activity—they're complicit in double super-secret work verboten under normal conditions. Thery're thus bound together in a secret society.

Why get all bent out of shape over torture when it's just guys being guys ? A man has got to let off a little steam, doesn't he ? Sure --- as long as he understands that his superiors may offer him up as a sacrificial lamb or turn him into a scapegoat to escape prosecution themselves.

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The Story of Billion Mothers

Men power is society, earning money's thing, its only for father. Mother's work are called children take care or manage the house. So, only fathers get million or billion degree. But mothers are to be a billion too.  Do we seem that fathers only earning money of man power in society. We can see here and there, a success father as like billion father's news of world i  n mass communication. But mothers are to be a billion too. So we have arranged some billion mother as follows in below.

In whole world have more million of billon father but more than less billion mother. Even 70 mother have in the world whose are billion. But these billion mother are made billion of husband or father's property. if any body think than who wrong. Otherwise his husband and father's getting property has been one of 70 men of them billient one of them 8 mothers which was different. There are billient other assets. So, own future makes of own life. May struggle and many sorrow or many straw of their famous for. In his life at first the name of Margaret c Whiteman's story of billient.

           

"Margaret C Whitman"

Billion mother's talked at first come "Margaret C Whitman". In whole world she is known to "Mag" name. She had gotten degree from prince and Harvard Business School. Firstly she had worked in Proctor and Gumbell Company. Next she had worked successfully in Consulting institute called "Brain and company" and Disney & Hasbro. Finally she had participated in E-BA institute as Chef Executive. In 2004, at first Margaret c Whitman's name came in listing billionaire of Weekly Foreboss. In World, 8 billion mother of them 70 billion mothers which was "Margaret C Whitman"

"Jk Rowling"

Jk Rowling name is very known than others. She is a famous writer of "Harry Potter". In this time more selling novel. This is other introduction. Once was a time when Rowling lonely street of Eden or Scotland by road to road. Her badly time start after cut of his relation with his husband. She passed hard time to his only son. Even she tried to suicide  sometime. "Harry  Peter" changed his life. This novel was given much money. At a present, Rowling has 1 husband and 2 children.

"Christy Walton"

Let, came in clue of heir-ship, making billion who is a mother, their story. Christy Walton is one of them. His husband was a billionaire. In 2005, John Walton died in a air accident. But she did not leave the hope and its salutation held properly.

                                                       "Abigail John"

 Other billion mother name of Abigail John. She is the chef of big Company's Mutual Fund of United States. She play the institute with his father. This institute's founder is her grandfather. Last year John selected of instituted as chairman. Many people hope that, John will be success as like his father. These beginning John had done excellently.  

"Savitri Jindal"

Before we seem to be billion are story only in Europe & United stated countries. But changing the world, billionaires number are increased in Asian countries. In our neighbor  country have a Indian mother who has list of the billion. This Savitri Jindal is billion mother of OP Jindal Group of India. She has 9 children. Her children's number are more than other billion mothers. She is success in business side of political.

My dear billion mothers could good well & bad well. They have all time and succession of ages side of listing successful father together. 

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The Great Woman

June 19 was the birthday of Aung san Suu kyi , a living legend. Her birthday was observed all over the world with  tremendous enthusiasm. The whole world loves her. But where is she? she is under house arrest. People say that Suu kyi is the icon of democracy. I would like to add that she is the icon of humanity. The Junta must realize that  arms can never subdue the progression of humanity. Suu Kyi is now for all peace-loving nations. Her sacrifice and suffering remind us of the patience of the great men. Suu Kyi's  sacrifice would get duty rewarded today or tomorrow. I don't understand Why the Juntra fells afraid of a woman who believes in non-violence. I think it is more afraid of Suu kyi's philosophy than the person. The military government must take lesson from history. It should also accept the reality that  house arrest has given a new dimension to Suu Kyi's popularity The international community must take more effective steps for her liberty.

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Campus Violence

There is hardly any educated man who is not well acquainted with the term campus violence. All the colleges and universities have become mini cantonments which are full of mortal weapons and ammunition. The educational campuses have turned into fertile ground of violence or terrorism the students. Instead of concentrating their mind to studies. Take arms in their hands. Many brilliant innocent students fall an easy victim and attain success. There is no tolerance among the students. One can not tolerate other. Democracy teaches tolerance but the students are far away from the teaching of democracy. Students should take part in politics but this does not mean terrorism. Campus violence not only ruins the academic environment but also spoils the life of the students and takes away many valuable lives. However the students are not to blame. They have become puppets in minded politicians exploit the innocent students and encourage them terrorism by supplying them with weapons. By creating awareness in the students campus violence can be eradicated from the sacred soil of the seats of learning. Students should bear in mind that they are born to read and write, they are the devotees in the temple of learning. So they should devote themselves to learning without killing a single moment. It is the seed time for them to take preparation for the future battle of time. So instead of implication themselves in so called student politics they should fill their mind with the fuel of ideas to set sail on the voyage of life. They should not be puppets in the hands of the so called narrow. Minded politicians. Last of all self centered narrow minded politicians should not exploit the innocent students and encourage them terrorism by supplying them with weapons.

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'Role of Grassroots Organizations in Combating Violence within the Family"

It is women themselves who should take the first step to protect themselves from violence, especially when it happens inside their homes. They must know their rights and also included giving special attention to violence against  disabled women, trafficking women in the name of giving them work in foreign countries. creation of more one-stop crisis centers at police stations, unification of the religious laws according to which women are sometimes deprived and discriminated against, especially with regards to property and marriage issues.

According to professor Shahnaz Huda's paper, 'Role of Grassroots Organizations in Combating Violence within the Family", an increase in female autonomy can cause conflict between a woman and her husband or his family, thereby increasing the risk of domestic violence. In a family, women are socially discriminated against with regards to nutrition, general care, etc. This is a very common practice in many of the educated families in society as well. professor Huda emphasizes the need to make the men more aware about these issues as they are often the men more aware about these issues as they are often the abusers. They should be make aware about family laws and that violence of any kind, is not be justified under any circumstances. Moreover, in many families, women encourage or sometimes even directly commit violence against other women, for instance, over dowry, a common occurrence in many parts of the country. One of the solutions, according to professor Huda, is to interact with religious leaders. They should speak against dowry and domestic violence, learn and understand the correct version of religious laws and mobilize against illegal fatwas. Another solution, which she talks about, is the changing of the general attitude towards the girl child. Right from the time of birth, confidence should be instilled in children equally in boys and girls. Boy should also be taught to respect girls from a very early age and not treat them in a condescending way, mirroring the adults around.

In fact, Home Minister programme coordinator from Oxfam Bangladesh, analyses a man and his thoughts in his paper 'victimizing Women From A Man's perspective' speaks of a man's age-old attitude towards females. According to the paper, centuries of patriarchal leads us to believe in man's superior power to think and act logically and better as compared to a woman. We tend to depend on his all-worldly ability to fight the world and at the same time take for granted his tendency to underestimate and victimize women.

The national council, apart from bringing to the forefront the extent to which women all over the country are tortured and oppressed, gave people from diverse backgrounds the oppertunity to brainstorm how we can stop this disease that debilitates society and prevents it from progress. As the Executive Director of the Foundation put it. the way to go about fighting violence against women is to have zero tolerance for it.

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Violence Against Adolescent

Child abuse is one of the most disturbing issues in our country that is hardly ever talked about. In her seminar paper titled "Violence Against Adolescent", Roksana Yasmin, coordinator of Breaking the silence, talked about the frightening sexual violence inflicted on children at home by family members, relatives or neighbours. Other seminar papers presented at the council were. "The Role of Grass Root Organisations for preventing Domestic Violence",  presented by professor Shahnaz Huda, a professor of the Department of law of Dhaka University. " Role of public and Local Government Bodies to Ensure Justice", presented by programme Manager of Manusher Jonno Foundation Ruma Sultana. "Financial Empowerment of women and prevention of Violence" presented by Executive Director of Nari Udyag Kendra Masuda Khatun Shefali. " Bibhinno pranitik jogoshthir Narir proti Shohingshota protiodhe koroniyo," presented by programme Manager of Manusher Jonno Foundation Mahua Leya Faliya and "Local Government Programmes to prevent violence Against Women" presented by Ranjan Karmakar, executive director of steps.

These papers fetured the nature of violence, limitations and obstacles on preventing any forms of violence in society.

In the open discussions, the grassroots workers and victims highly criticised the government agencies and NGO organizations such as the Ministry of women and children's Affairs, Ministry of Law, Ministry of Home, police, Jatio Mahila Shagstha and others for not doing their activities properly.

The last day of the programme highlighted several recommendations and suggestions from activists and NGO workers. Justice Mohammad Fazlul Karim of the Bangladesh Supreme Court, Home Minister Advocate Sahara Khatun, Law Minister Barrister Shafik Ahmend and Shaheen Anam, the Executive Director of Manusher Jonno were present at the seminar.

Even though more than 60 percent of the reproductive and productive contributions in society come from women, they are still most abused when it comes to maintaining their rights and integrity as individuals. Executive Director of Manusher Jonno, Shaheen Anam spoke about one of the most terrifying acts in society, women being abused inside their very homes by their own family members. Echoing Anam, Mitali from Bangladesh National Woman Lawyers' Association (BNWLA) said that home violence is one of the most common crimes committed against women and also the most ignored. "Existing laws should be made stronger to control domestic crimes against women. " she says "Because these kinds of crimes occur behind closed door, it becomes very difficult to prove them and hence the criminals are left unpunished." Like Mitali, many activists and workers from several organizations from all over the country spoke to the guests and speakers, and offered suggestions and recommendations to combat this crime. The recommendations include, formulating a law to check trafficking of women, ensuring joint efforts of the government and non-government organization in preventing violence, establishing a council to prevent violence in every district, implementing women to the property of parents and husband and ensuring participation of women in local government.

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Zero Tolerance For Violence

While analyzing myths, American contemporary poet Adrienne Rich in her popular poem "Diving into the wreck" says that women have been ends. This practice has continued to the day. Official estimates say presently in Bangladesh  about 58 percent. Women are physically assaulted by their male counter parts, most of these incidents happen at home. Almost all women in the country face physical torture in their lives. In fact, violence is a constant threat in the lives of women and contributes to a large number of women felling insecure both in rural and urban areas. 

Social scientists have identified 28 types of violence against women that they face in domestic life, at work, on the street and various other institutions. The fact that violations against women are on the rise at such an alarming rate in the country is not because Bangladesh lacks good laws to protect women. There are many laws and even the constitution of Bangladesh ensures the prevention of violence against anybody. What actually deters women from getting justice are manifold in nature. lack of awareness about exaction laws, extreme pressure in the domestic life, expensive judicial system and others domination forces.

Manusher jonno Fondation's three day national council on violence against women at the Bangladesh institute of administration and Management  (BIAM) brought hundreds of women (and men) to speak about the abuse that women face in their particular district or town. The crowds included students, activists, NGO workers, victims and media people from all over the country.

Addressing the issue of violence has been a deliberate endeavor for Manusher Jonno Foundation (MIF) Which Promotes human rights and good governance The foundation is working through 20 district partners and 79 sub-partner organizations in 30 district, 19 Upazilas, 395 Unions, 2488 Villages. The programme has 16 lakh participants.

The purpose of the "prevention of violence Against Women" programme is to facilitate a process which will enable people and relevant organization to change age old patriarchal attitudes toward women and engage more effectively in preventing violence against them.

The purpose of the ''Prevention of Violence Against Women" programme is  to facilitate a process which will enable people and relevant organizations to change age old patriarchal attitudes towards woman and engage more effectively in preventing violence against them. The main attractions of the national council that ended on April 29 were the presentation of seminar papers and open discussions. A total of six-seminar papers were presented at the six workshops in the council. Thought the title of the council was ''Prevention of  Violence  Against  Women", the range of issues discussed was far more diverse than the title would suggest. Many of the papers focused on violence faced by marginalized communities such as Dalits, disable individuals, ethnic minority groups, sex workers and children.

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