Take Exit “X”, drive for about 10 minutes and then if you make a right turn there’s just our new “community Y”… a great luxurious living with lots of greenery and safety. Or just a few miles or kilometers away from the urban jungle and you are in your enclosed haven of shining highrises: community “Z”, with private pools, golf courses and all modern facilities that makes your world a picture perfect one.
In recent times we are increasingly becoming accustomed to hearing about, viewing and living in such communities. Although such “patterns” first emerged in the developed nations, by far conspicuously in the United States, today the phenomenon remains no more restricted to them. Countries such as China and India are increasingly and proudly embracing such sporadic, enclosed developments.
But there lies a discord within such communities. The idea of community largely rests on the concept of commons, the philosophy of which is that of reciprocity, of social ethics. The principles of such ethics and contingency have developed from traditional ways of life and knowledge and most importantly the simple sense of belonging. Standing at odds with our modern rationality, it does not recognize a homogenous pattern of the globe where each spot on the globe consists merely of coordinates on a grid, or a uniform field where determinants of everyone’s and everything’s rights and roles are prefabricated; but a nexus of human relationships, the right of local people to define their own grid, and the nature-society symbiosis.
The common-ness of suburban communities and their ways of life often eludes such deep-seated philosophy. As compared to organic neighborhoods, it does not only portray the absence of any particular building(s), local shops, or public spaces; but more importantly the absence of the space in between: the social connections that can give life to forms. But barely does this invoke a sense privation or isolation. The insidious erosion of perception, often wrought by economic rationality and social operations “rediscovers” the (lacking) fractions in other sets of common spaces, such as shopping mall or theme parks. Such lifestyle with which a large percentage of the present generation has sought to live or desires to, seems to have confused the needs and necessities of survival with the needs of fulfillment, bolstering the process of “methodical universalism”, that has being categorically engaged in creating “communities” at the cost of “commons” .
Wednesday, November 25, 2009
Wednesday, February 25, 2009
Ode to Kolkata
meki ei desh
jodi partam rock-e boshte
adda hoto besh
foockha ar jhalmuri te
shomoy jeto kete
shondhye bela coffee house-er
ghran-er moutaat-e
sumon, dylan, chandrabindoo
chilo cha-er sathe
golpo, podyo , uponyash-o
jute jeto tate
raajneetir-o jhaaj alpo
a(n)tel tho(n)t-er kone
kundera-r madokota
setao khone khone
gariahat ar park street
ar new market ghure
chena golir poth dhore
ghore jetam phire
traffic jam ar dhowa dhulo
hoyto theek-i koshto
kintu oti bilashitai
shomoy aro noshto
jodi partam rock-e boshte
adda hoto besh
foockha ar jhalmuri te
shomoy jeto kete
shondhye bela coffee house-er
ghran-er moutaat-e
sumon, dylan, chandrabindoo
chilo cha-er sathe
golpo, podyo , uponyash-o
jute jeto tate
raajneetir-o jhaaj alpo
a(n)tel tho(n)t-er kone
kundera-r madokota
setao khone khone
gariahat ar park street
ar new market ghure
chena golir poth dhore
ghore jetam phire
traffic jam ar dhowa dhulo
hoyto theek-i koshto
kintu oti bilashitai
shomoy aro noshto
Wednesday, February 4, 2009
Pauls and Peters and the Number Game
Bernard Shaw once said, "A Government that robs Peter to pay Paul can always depend upon the support of Paul". And this remains equally true today. Recently a piece by P . Sainath (Neo-Liberal Terrorism in India: The Largest Wave of Suicides in History, Feb 2009) again proved that how we the fortunate Paul's of the society remain content with our existense and keep on seeking conformity with the dominant model while Peter's continue to be robbed. Alas, global omnivores can seldom understand the problem of market refugees. The number of farmer suicides in India and the creation of refugees keep increasing at the same time when our GDP growth astonishes us. To any sensible and sensitive mind this should be more of a puzzle than astonishment! But often in does not. And largely this is where the number game comes in.
Recently in one of the much celebrated cinema "The Slumdog Millionaire", it has been shown that life is like a game, and a game is somewhat a probability which gives anyone a fair chance to win. As much as we like to believe it, cherish a feel good moment, but is it really so in our real world existence!!! Or is it that, to begin with, the game is set in such a way that probabilities are are nullified! The game of numbers does certainly raise such dilemma.
For years now Sainath has been working with farming communities of India and has been fighting for their cause. He has continued to provide disturbing statistics about the farmers and their suffering, especially which has increased significantly through the waves of neoliberal practices. We see more and more discouraging statistics rather than encouraging ones, and clearly that raises question about the policies that are being formulated or implemented to deal with the issue. Now a lot of academicians have argued that "numbers" are necessary to address a cause or to play the cards of our social and economic policies aptly. Indeed they are at times, but it seems that mostly at times when special interests are involved. Otherwise numbers probably lie within the pages as theoretical and sentimental ramblings. And certainly, until now, farmer suicides does not involve such interests. The uncomfortable parameters are cautiously eliminated in such a way that the game only provides the pleasure of playing or watching it.
Thus the astonishment prevails. In return, we the Paul's keep on offering Governments, policy makers and the game-masters our loyalty as long as they keep providing us our "feel good" numbers.... and the game goes on.
Recently in one of the much celebrated cinema "The Slumdog Millionaire", it has been shown that life is like a game, and a game is somewhat a probability which gives anyone a fair chance to win. As much as we like to believe it, cherish a feel good moment, but is it really so in our real world existence!!! Or is it that, to begin with, the game is set in such a way that probabilities are are nullified! The game of numbers does certainly raise such dilemma.
For years now Sainath has been working with farming communities of India and has been fighting for their cause. He has continued to provide disturbing statistics about the farmers and their suffering, especially which has increased significantly through the waves of neoliberal practices. We see more and more discouraging statistics rather than encouraging ones, and clearly that raises question about the policies that are being formulated or implemented to deal with the issue. Now a lot of academicians have argued that "numbers" are necessary to address a cause or to play the cards of our social and economic policies aptly. Indeed they are at times, but it seems that mostly at times when special interests are involved. Otherwise numbers probably lie within the pages as theoretical and sentimental ramblings. And certainly, until now, farmer suicides does not involve such interests. The uncomfortable parameters are cautiously eliminated in such a way that the game only provides the pleasure of playing or watching it.
Thus the astonishment prevails. In return, we the Paul's keep on offering Governments, policy makers and the game-masters our loyalty as long as they keep providing us our "feel good" numbers.... and the game goes on.
Tuesday, January 20, 2009
Not Change, But Hope
As I watched the inauguration of Barack Obama this morning, again I realized following the course of the past two months of transition of presidency, that what America really wants, and what earned Obama his victory, is not the philosophical urge for "change" to it's core sense(setting aside the phenomenal win of an African American candidate, which is a change in itself), rather the message of "hope" which has always shored up the American dream.
During a hopeless time as this, when failures, quagmires and dismays all over became too difficult to ignore, what was really desirable and important for the majority was reinventing and rejuvenating the dream and life of prosperity which they have been so accustomed to "may be" and "if" required through change. Ofcourse there was also the emotion of black voters for Obama that added to the vote counts (though they were very much for the Clintons too), and the overwhelming "not Bush" sentiment, but it was largely that hope which Obama apparently brought to the table for them.
And the reflection of this was again found in the audience responses of today's speech. People who gathered in millions in D.C., were more cheerful about parts of Obama's speech, that had the hue and the tone of maintaining the way of life and ideology the nation has been so used to, for example phrases such as "ready to lead once more" or "we will not apologize for our way of life, nor will we waver in its defense, and for those who seek to advance their aims by inducing terror and slaughtering innocents, we say to you now that our spirit is stronger and cannot be broken; you cannot outlast us, and we will defeat you". In contrast, the parts of the speech where he called upon for a more humble existence, and if read through lines a little carefully, a more fundamental change that was not just required but inevitable, such as " we can no longer afford indifference to suffering outside our borders; nor can we consume the world's resources without regard to effect. For the world has changed, and we must change with it", received a solemn nod (!!) or applause from a fringe crowd.
In the past 2 months, through new appointees of the new administration we have seen reflection of such expectations. Hope does not need to be accompanied by change to it's essence, rather it can be kept alive, and if possible materialized, through the most efficient operation of the instruments that may or may not bring about change. And that's what we have been witnessing. Is it Mr. Obama's somewhat overstreched bipartisan approach, the lack of courage for a very costly gamble for change at times like this, or a cautious step that might unfold into wonderful surprises in the future (!!), that remains to be seen. But surely a shake-up of policies and visions from the core is not what the nation (in majority) is yet prepared to embrace , and thus "change" still lies largely in the placards of slogans.
During a hopeless time as this, when failures, quagmires and dismays all over became too difficult to ignore, what was really desirable and important for the majority was reinventing and rejuvenating the dream and life of prosperity which they have been so accustomed to "may be" and "if" required through change. Ofcourse there was also the emotion of black voters for Obama that added to the vote counts (though they were very much for the Clintons too), and the overwhelming "not Bush" sentiment, but it was largely that hope which Obama apparently brought to the table for them.
And the reflection of this was again found in the audience responses of today's speech. People who gathered in millions in D.C., were more cheerful about parts of Obama's speech, that had the hue and the tone of maintaining the way of life and ideology the nation has been so used to, for example phrases such as "ready to lead once more" or "we will not apologize for our way of life, nor will we waver in its defense, and for those who seek to advance their aims by inducing terror and slaughtering innocents, we say to you now that our spirit is stronger and cannot be broken; you cannot outlast us, and we will defeat you". In contrast, the parts of the speech where he called upon for a more humble existence, and if read through lines a little carefully, a more fundamental change that was not just required but inevitable, such as " we can no longer afford indifference to suffering outside our borders; nor can we consume the world's resources without regard to effect. For the world has changed, and we must change with it", received a solemn nod (!!) or applause from a fringe crowd.
In the past 2 months, through new appointees of the new administration we have seen reflection of such expectations. Hope does not need to be accompanied by change to it's essence, rather it can be kept alive, and if possible materialized, through the most efficient operation of the instruments that may or may not bring about change. And that's what we have been witnessing. Is it Mr. Obama's somewhat overstreched bipartisan approach, the lack of courage for a very costly gamble for change at times like this, or a cautious step that might unfold into wonderful surprises in the future (!!), that remains to be seen. But surely a shake-up of policies and visions from the core is not what the nation (in majority) is yet prepared to embrace , and thus "change" still lies largely in the placards of slogans.
Saturday, November 8, 2008
The New Face of Theism
I sometimes think that people give into certain ideologies or reject some without really understanding the spectrum and gravity of those. Also some ideologies, and labels associated with them, evolve in such a manner that once a believer or non-believer of those, can become associated with them in different capacities. The issue of theism is one such which recently has strung my thoughts on these lines.
Theism as we generally understand is belief in god (mono or poly), and if a little extended, also involves belief in a force or power which although we cannot experience first hand, do immensely influence our lives (often regarded positively). And to establish a relationship of such worldly faith with such unknown or supernatural power, and to increase understandings, the believers usually look up to priests and gurus; the sages and the great souls.
As humanity started entering modern age, gilded by scientific innovations and enlightenment, such unconditional belief became questionable among the "fortunate" educated population. Those who do/did not regard themselves as atheists, also generally had some reservations about accepting and acting on certain beliefs without giving any thought.
But then that was about God or religion. What's interesting is and what I'm trying to get at is, that our propensity to believe in something that we cannot experience did not really go away. A major portion of the population religiously continue to have faith in gurus to relate to and understand the invisible power(s) of modern times that we otherwise boast to have overcome with our clarity of mind and enlightened existence!! We continue our faithful existence and when our faith does not deliver what was expected, instead of ourselves trying to critically understand the problem, we desperately need the proclaimation of a preacher or a guru. And this is what I suppose is the "new face" of Theism.
If this was untrue, and we were truly as enlightened and critical as we think we are, then why did so many "modern" souls, so-much give into the credence of the invisible hand to direct and dominate our physical realities?? And then when the ideologies took their extreme turns (anti-regulatory, hyper-free market) delivering undesirable and unexpected events, a prominent preacher (Alan Greenspan) was needed to tell that "there was a flaw in the model" that He "perceived as the critical functioning structure that defines how the world works." And the flaw was "really grave". Though some so-called non-judicious, inefficient people did try to question that from time to time, and indicate the inherent problems with such ideology, their sanity became questionable and they were discredited and treated as minorities unable to understand and gather the blessings of the "faith", that appeared to be brilliant. And what is more interesting, is that, such belief is so neck-deep that it is difficult to yet fathom and seriously question it even when signs are so evident.
We are believers... and I don't think there is anything wrong in believing. But if we claim ourselves to be the most "intelligent' among all species, we need to make our thinking a little critical. A critical mind, that is a little more liberated to look into a broader territory, set eyes on the visible reality and does not need a "guru" to establish the connection between our faith and realism.Theism if should exist with a new face, must be one of hope, which is based on and can be realized within our earthly existence.
Theism as we generally understand is belief in god (mono or poly), and if a little extended, also involves belief in a force or power which although we cannot experience first hand, do immensely influence our lives (often regarded positively). And to establish a relationship of such worldly faith with such unknown or supernatural power, and to increase understandings, the believers usually look up to priests and gurus; the sages and the great souls.
As humanity started entering modern age, gilded by scientific innovations and enlightenment, such unconditional belief became questionable among the "fortunate" educated population. Those who do/did not regard themselves as atheists, also generally had some reservations about accepting and acting on certain beliefs without giving any thought.
But then that was about God or religion. What's interesting is and what I'm trying to get at is, that our propensity to believe in something that we cannot experience did not really go away. A major portion of the population religiously continue to have faith in gurus to relate to and understand the invisible power(s) of modern times that we otherwise boast to have overcome with our clarity of mind and enlightened existence!! We continue our faithful existence and when our faith does not deliver what was expected, instead of ourselves trying to critically understand the problem, we desperately need the proclaimation of a preacher or a guru. And this is what I suppose is the "new face" of Theism.
If this was untrue, and we were truly as enlightened and critical as we think we are, then why did so many "modern" souls, so-much give into the credence of the invisible hand to direct and dominate our physical realities?? And then when the ideologies took their extreme turns (anti-regulatory, hyper-free market) delivering undesirable and unexpected events, a prominent preacher (Alan Greenspan) was needed to tell that "there was a flaw in the model" that He "perceived as the critical functioning structure that defines how the world works." And the flaw was "really grave". Though some so-called non-judicious, inefficient people did try to question that from time to time, and indicate the inherent problems with such ideology, their sanity became questionable and they were discredited and treated as minorities unable to understand and gather the blessings of the "faith", that appeared to be brilliant. And what is more interesting, is that, such belief is so neck-deep that it is difficult to yet fathom and seriously question it even when signs are so evident.
We are believers... and I don't think there is anything wrong in believing. But if we claim ourselves to be the most "intelligent' among all species, we need to make our thinking a little critical. A critical mind, that is a little more liberated to look into a broader territory, set eyes on the visible reality and does not need a "guru" to establish the connection between our faith and realism.Theism if should exist with a new face, must be one of hope, which is based on and can be realized within our earthly existence.
Wednesday, November 5, 2008
Sliding Economy, Landslide Victory
I have been planning for a while to get back to the keyboards and start putting my thoughts and experiences here since summer, but something or the other has pushed my desires into the backseat.
Yesterday night's landslide of Obama finally did push me out of my bed and make me sit in front of the computer after a brief 4 hrs. sleep!!!!
It's not the surprise of the landslide that was behind the 4 hours, nor was just a fantastic Obamania, it was the culmination of the events, the causes and effects, the unveilings of the veiled over the past few months which did have a cumulative effect on my hormones.
2008 will be a memorable year not only for the US citizens, but for the global society. From a racial revolution to economic revealation, it did throw a light on a lot of prejudices and our smoke-screen existence. Whatever may be it's duration, but the events did create some watershed moments. Moments when we saw major shake-ups
(and fortunately some acknowledgements) in the invisible economic bubble, when visibility has been sought after against an unreal utopia, when people were made to think twice before uttering racial biases. Yes, facts over faith have gained relevance, and all I can hope is this relevance will make our existence a little more relevant.
Yesterday night's landslide of Obama finally did push me out of my bed and make me sit in front of the computer after a brief 4 hrs. sleep!!!!
It's not the surprise of the landslide that was behind the 4 hours, nor was just a fantastic Obamania, it was the culmination of the events, the causes and effects, the unveilings of the veiled over the past few months which did have a cumulative effect on my hormones.
2008 will be a memorable year not only for the US citizens, but for the global society. From a racial revolution to economic revealation, it did throw a light on a lot of prejudices and our smoke-screen existence. Whatever may be it's duration, but the events did create some watershed moments. Moments when we saw major shake-ups
(and fortunately some acknowledgements) in the invisible economic bubble, when visibility has been sought after against an unreal utopia, when people were made to think twice before uttering racial biases. Yes, facts over faith have gained relevance, and all I can hope is this relevance will make our existence a little more relevant.
Saturday, February 23, 2008
Real Estate Shone ki Kokhono Meghamallar
Sedin udbodhon holo south city mall-er, mahanagari-r nobotomo alonkar. charidike utshaho, uddipona, milche aro kichuta seet taap niyontrito enclosure, rongeen poshra ar swapno becha kenar porishor, aro kichuta “unnoyon” (development”. Protidin jonmo nichhe notun kolkata jholmol-e shopping mall, aakash chumbi bohutol (highrises), multiplexes, palte jawa raasta ghat, elaka-r modhye diye. Jonmo niche, kintu jeno dana bedhe uthche na koishor, joubon druto bere othar tagid-e.
Shohor-er ei bhanga gorar tagid biswer bohu jaigatei ekhon. Kolkata sei dol-ei sameel hoyeche. Shudhu onekdin itihaas-er nostalgia-i nimojjito hoye thaka shohor-tai poriborton-er tagid ektu beshi-i chokhe lage. Prithibi jure ekhon nagarayan-er (urbanization) jowar. Biswayan-er jug-e ortho (economies) o projuktir somprosaron o muloto shohorgulite (bishehoto megacities) tader kendribhuto hoya, unnoyon-er khetre ek notun tanaporen-er srishti koreche ja shobcheye beshi lokkyo kora jai tritiyo biswer shohorguli-r modhye. Biswa orthonitite bajar dokhol-er protijogitai egiye thaka o tar sathe sathe biswa-nogori (global city) roop-e protishthito hoyar tagid nirdharon kore choleche ei shob shohor-er (ebong sathe sathe rajyer o desher) rajnoitik, samajik, orthonotik o poribesh mulok niti o porikolpona.
Poshimbonger tothakothito communist sarkar-o ei niyom-er byatikrom non. 1994 saal-e pochimbongo sarkar naya orthonoitik niti grohon koren, jar mool lokhho holo besarkari o bideshi biniyog-er drishti akorshon kora o tar khetro toiri kora, jate kolkata totha rajyo shilpo o projuktite unnoto hote pare. Er jonyo unnoyon-er je model beche newa hoi ta mooloto nabya udarnitir, jar kendriyo lokhho je kono mulye munafa.
Unnoti ba unnoyon ke na chai. kintu sei unnoti kisher jonyo, kibhabe hochhe, ar kojon-e ba tate shamil setai proshno.."Whose development"!!!. Unnoti jodi somoshti-r bodole mushtimayor jiyon kathi hoye darai, tahole sei unnoti oboshyoi shomalochonar jogyo. Bortomaan-e amra unnoyon-er je tothakothito udahoron dekhchi shohor-e ta nishondehe serokom proshner jonmo dei.
Nobyo orthoniti (Neoliberalization), o protijotimuk orthonoitik oboshthar sathe tal miliye chola ebong egiye thakar jonyo rajye je shomoshto unnoyon mulok porikolpona kora hochhe tate nichist kora proyojon hoye poreche segulor jeno jothopojukto “recovery cost” ebong udbritto shongstan-er (surplus generation). Unnoyon-er bhabdhara o tar rupayan tai muloto shohor-kendric, ebong unnoyon-er naam-e sei shob prokolpo o porikolponai swikriti pachhe ja kina biniyog-er bajare jotheshto porimaan-e arthik munafar protishruti dichhe jar protifolon amra dekhchi multiplexes-e, shopping mall-e, daam-e restaurant, bohujatik “chain store”, otyadhunik bohutol, shohor-er raastai kromobordhomaan motor garir modhye. Ar tar pashe pashe ek-i jaigai thomke dariye ache sadharon-er sarbik unnoyon-er porikathamoguli, jemon porishkar jol, sanitation, public transport, modhyo, nimno modhyobitto o gorib manush-er shikkha ba chikitsha-r affordability. unnoyon-er ashwad tai bhog or bhag kore nichhe ekti nirdishto sreni, bere choleche arthik o samajik oshamonjoshyo (social stratification), nishchoyotar sathe palla diye barche onishchoyota.
Ei oshamyo (inequity and polarization) er cheharata aro sposhto hoye othe shohor theke matro kichuta baire, kolkatar gondi periye shohor toil-r dike mukh pheralei. Shohor-er roshnai-er pashe tader bornoheenota, shohure unnoyon-er romromar pashe tader obohela chokhe lage. Tara jeno korun bhabe proshno kore chole ei unnoyon kader jonyo, kisher!!! Eta shudhui bhababeg ba ethical proshno noi, khotiye bhable ei proshno nara dei nogor kendric unnoyon bhabdharar sthayitto (sustainability) ke. Karon jug jug dhore shohor toli ebong tar-o bairer grameen utpadon o poribohon, dharon o bohon kore esheche nagorik jibon. Amra jotoi shilpo o projuktite unnoto hoye uthi na kyano, ei itahaash-ke upekhha korle, amra bortomaan unnoyon-er sthayittoke-r ekti prashongik ongshokei upekhha korbo, durbol kore phelbo.
Kintu ei shomoshto proshno, chinta akuti phike hoye jai unnoyon-er ninad-er samne. Keu keu proshno tulle se tatkhonik deshodhori, unnoyon birodhi, progotisheel noi bole chinhito hoye jai. Shohor-e ekhon notun progotir jowar. Sei joyar-e ga bhashate na parle muche jawai bhobitobyo. Tar jonyo kono kotripokhho dayee noi, dayi thakbe shudhu bhababeg-er nirbudhhita. Majhe majhe singur, nandigram er moto ghotona ekhono kolkatar buk-ke ardro kore, kintu unnoyon-er taap sei ardrotake plabon hote dei na. Real-estate-er orchestra-r kolkatai meghomollar tai kromosho itihaas hoye jai…
The post is in Bengali (unlike the others) because it was originally written for community outreach. I failed to become enough proactive to translate it until now.
Shohor-er ei bhanga gorar tagid biswer bohu jaigatei ekhon. Kolkata sei dol-ei sameel hoyeche. Shudhu onekdin itihaas-er nostalgia-i nimojjito hoye thaka shohor-tai poriborton-er tagid ektu beshi-i chokhe lage. Prithibi jure ekhon nagarayan-er (urbanization) jowar. Biswayan-er jug-e ortho (economies) o projuktir somprosaron o muloto shohorgulite (bishehoto megacities) tader kendribhuto hoya, unnoyon-er khetre ek notun tanaporen-er srishti koreche ja shobcheye beshi lokkyo kora jai tritiyo biswer shohorguli-r modhye. Biswa orthonitite bajar dokhol-er protijogitai egiye thaka o tar sathe sathe biswa-nogori (global city) roop-e protishthito hoyar tagid nirdharon kore choleche ei shob shohor-er (ebong sathe sathe rajyer o desher) rajnoitik, samajik, orthonotik o poribesh mulok niti o porikolpona.
Poshimbonger tothakothito communist sarkar-o ei niyom-er byatikrom non. 1994 saal-e pochimbongo sarkar naya orthonoitik niti grohon koren, jar mool lokhho holo besarkari o bideshi biniyog-er drishti akorshon kora o tar khetro toiri kora, jate kolkata totha rajyo shilpo o projuktite unnoto hote pare. Er jonyo unnoyon-er je model beche newa hoi ta mooloto nabya udarnitir, jar kendriyo lokhho je kono mulye munafa.
Unnoti ba unnoyon ke na chai. kintu sei unnoti kisher jonyo, kibhabe hochhe, ar kojon-e ba tate shamil setai proshno.."Whose development"!!!. Unnoti jodi somoshti-r bodole mushtimayor jiyon kathi hoye darai, tahole sei unnoti oboshyoi shomalochonar jogyo. Bortomaan-e amra unnoyon-er je tothakothito udahoron dekhchi shohor-e ta nishondehe serokom proshner jonmo dei.
Nobyo orthoniti (Neoliberalization), o protijotimuk orthonoitik oboshthar sathe tal miliye chola ebong egiye thakar jonyo rajye je shomoshto unnoyon mulok porikolpona kora hochhe tate nichist kora proyojon hoye poreche segulor jeno jothopojukto “recovery cost” ebong udbritto shongstan-er (surplus generation). Unnoyon-er bhabdhara o tar rupayan tai muloto shohor-kendric, ebong unnoyon-er naam-e sei shob prokolpo o porikolponai swikriti pachhe ja kina biniyog-er bajare jotheshto porimaan-e arthik munafar protishruti dichhe jar protifolon amra dekhchi multiplexes-e, shopping mall-e, daam-e restaurant, bohujatik “chain store”, otyadhunik bohutol, shohor-er raastai kromobordhomaan motor garir modhye. Ar tar pashe pashe ek-i jaigai thomke dariye ache sadharon-er sarbik unnoyon-er porikathamoguli, jemon porishkar jol, sanitation, public transport, modhyo, nimno modhyobitto o gorib manush-er shikkha ba chikitsha-r affordability. unnoyon-er ashwad tai bhog or bhag kore nichhe ekti nirdishto sreni, bere choleche arthik o samajik oshamonjoshyo (social stratification), nishchoyotar sathe palla diye barche onishchoyota.
Ei oshamyo (inequity and polarization) er cheharata aro sposhto hoye othe shohor theke matro kichuta baire, kolkatar gondi periye shohor toil-r dike mukh pheralei. Shohor-er roshnai-er pashe tader bornoheenota, shohure unnoyon-er romromar pashe tader obohela chokhe lage. Tara jeno korun bhabe proshno kore chole ei unnoyon kader jonyo, kisher!!! Eta shudhui bhababeg ba ethical proshno noi, khotiye bhable ei proshno nara dei nogor kendric unnoyon bhabdharar sthayitto (sustainability) ke. Karon jug jug dhore shohor toli ebong tar-o bairer grameen utpadon o poribohon, dharon o bohon kore esheche nagorik jibon. Amra jotoi shilpo o projuktite unnoto hoye uthi na kyano, ei itahaash-ke upekhha korle, amra bortomaan unnoyon-er sthayittoke-r ekti prashongik ongshokei upekhha korbo, durbol kore phelbo.
Kintu ei shomoshto proshno, chinta akuti phike hoye jai unnoyon-er ninad-er samne. Keu keu proshno tulle se tatkhonik deshodhori, unnoyon birodhi, progotisheel noi bole chinhito hoye jai. Shohor-e ekhon notun progotir jowar. Sei joyar-e ga bhashate na parle muche jawai bhobitobyo. Tar jonyo kono kotripokhho dayee noi, dayi thakbe shudhu bhababeg-er nirbudhhita. Majhe majhe singur, nandigram er moto ghotona ekhono kolkatar buk-ke ardro kore, kintu unnoyon-er taap sei ardrotake plabon hote dei na. Real-estate-er orchestra-r kolkatai meghomollar tai kromosho itihaas hoye jai…
The post is in Bengali (unlike the others) because it was originally written for community outreach. I failed to become enough proactive to translate it until now.
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