Social Science Work Book Class-7-15.12. 2022 - Compressed

History and Social Science
Activity Book
Class Seven
National Curriculum and Textbook Board, Bangladesh

Developed by the National Curriculum and Textbook Board as a textbook according
to the National Curriculum 2022 for Class Seven from the academic year 2023

Activity Book
Class Seven
Experimental version
writers and Editors

Abul Momen
Professor Swadhin Sen
Professor Aksadul Alam
Dr. Debasish Kumar Kundu
Professor Dr. Parvin Jolly
Dr. Sumera Ahsan
Muhammad Rakibul Hasan Khan
Uma Bhattacharjee
Siddique Belal
Banhi Bepari
Sanjida Ara
Translated by
Abu Ula Muhd. Hasinul Islam
Ahmed Karim Hasnain
Tipu Sultan
Md. Habibur Rahman
Md. Kamal Hossain Sharif

Published by
National Curriculum and Textbook Board
69-70, Motijheel Commercial Area, Dhaka 1000
[All rights reserved by National Curriculum and Textbook Board, Bangladesh]

Published: December 2022
Art direction
Monjur Ahmed
Illustration
Yusuf Ali Noton
Cover
Yusuf Ali Noton
Graphics
Md. Ruhul Amin
For free distribution by the Government of the People’s Republic of Bangladesh

Printed by:
Preface
In this ever-changing world, the concept of livelihood is altering every moment. The advancement
of technology, in accordance with knowledge and skill, has accelerated the pace of change. There is
no alternative to adapting to this fast changing world. The reason is, the development of technology
is at its zenith compared to any time in the human history. In the fourth industrial revolution era, the
advancement of artificial intelligence has brought a drastic change in our employment and lifestyles
and this will make the relationship among people more and more intimate. Varied employment
opportunities will be created in near future which we cannot even predict at this moment. We need
to take preparation right now so that we can adapt ourselves to that upcoming future.
Although a huge economic development has taken place throughout the world, the problems of
climate change, air pollution, migrations and ethnic violence have become much more intense
than before. The epidemics like COVID 19 has appeared and obstructed the normal lifestyle and
economic growth of the world. Different challenges and opportunities have been added to our daily
life.
Standing on the verge of these challenges and possibilities, implementation of sustainable and
effective solutions is required for the transformation of our large population into a resource. It
entails global citizens with knowledge, skill, values, vision, positive attitude, sensitivity, capability
to adapt, humanity and patriotism. Amidst all these, Bangladesh has graduated into a developing
nation from the underdeveloped periphery and is continuously trying to achieve the desired goals in
order to become a developed country by 2041. Education is one of the pivotal instruments to attain
the goals and there is no alternative to the modernization of our education system. Developing an
effective and updated curriculum has become crucial for this modernization.
Developing and revising the curriculum is a regular and vital activity of National Curriculum and
Textbook Board. The last revision of the curriculum was done in 2012. Since then, a lot of time
has passed. The necessity of curriculum revision and development has emerged. For this purpose,
various research and technical exercises were conducted under the supervision of NCTB during
the year 2017 to 2019 to analyze the prevalent situation of education and assess the learning needs.
Based on the researches and technical exercises, a competency-based incessant curriculum from
K-12 has been developed to create a competent generation to survive in the new world situation.
In the light of the competency based curriculum, the textbooks have been prepared for all
streams (General, Madrasah and Vocational) of learners for grade VII. The authentic experience
driven contents of this textbook were developed in such a way that teaching learning becomes
comprehensible and full of merriment. This will connect textbooks with various life related
phenomenon and events that are constantly taking place around us. We hope that learning will be
profound and life-long now.
Issues like gender, ethnicity, religion, caste, the disadvantaged and students with special needs have
been taken into special consideration while developing the textbook. I would like to thank all who
have put their best efforts in writing, editing, illustrating and publishing the textbook.
If any one finds any errors or inconsistencies in this experimental version and has any suggestions
for improving its quality, we kindly ask them to let us know.
Professor Md. Farhadul Islam

Chairman
Introduction
Welcome to the new class in the new academic year. Congratulations to you!
We are waiting for you with a new learning approach. In this new approach, you do not have to run
after examinations and good marks any longer. You do not have to just know the probable questions
for examinations and spend time looking for the answers. From now on, it is not your principal duty
to memorise answers. Your parents also do not have to worry about effective tutors, coaching centers,
guidebooks, your exams and question papers. There will be no need to spend a lot of money for nothing.
We know that every one of you has a fresh mind and a very active brain. You have not only the power of
imagination but also sharp intellect with which you discover different ways of thinking. All of you are
born with some other faculties like the mind and brain. We want to talk about these in particular. We are
talking about human senses. You have already known that we all have five special organs – eyes, ears,
nose, tongue and skin. These organs function as the senses. We see with the eyes and this power is called
eyesight while the organ is called visual sensory organ. Similarly, we hear with the ears and these are
auditory organs. We smell with the nose which is the olfactory organ. We taste with the tongue and it is
the gustatory organ. We feel touches with the skin and it is the tactile organ. They help us to recognize,
understand and know something. This is why these senses are very important.
Together with all these assets each of you have –
Perpetual vitality
Limitless curiosity
Immense ability to enjoy, and
A natural tendency to wonder.
Modern educational specialists believe that the stress of examinations and memorization of answers
hinders the development of these natural abilities. Rather, students need to use these abilities for learning
new things, and this only can give good results.
You are surely getting the notion about your own work after hearing these views. Of course, you are
going to enjoy a lot of freedom in this system. However, do not forget that you have to take responsibility
to enjoy your freedom. After all, study is your own job; it is for yourself. You will do your own work;
that is a very good thing.
The reality is, when you succeed in something, you can understand how much joy it brings. Therefore,
learning in the new way will be a joyful journey, an expedition. In Rabindranath’s songs, we find a
joyous melody of a journey. Education is the joyous song of an expedition that continues while you walk
along humming a melody.
You have just enrolled in Class Seven. You have gained experience from lessons in Class Six. Many
of the lessons in the new class will be new, with many things unknown. This journey will be like an
expedition for the unknown and new things. You will know, learn and do a lot while overcoming the
challenges on the way. You will get endless joy as well.
This does not require any additional cost. It is because you have your own mighty tools in your arsenal
to meet challenges – curiosity, wonder, vitality, and the ability to be joyful. The senses play a supportive
role in this process. The fun is that these are not like money – instead of being spent, these always grow.
These are the resources of your mind and so the more you practice, the more they will shine, the more
efficient they will be. Moreover, these will inspire you to uncover new abilities. Intellect is the first to
call. You have to use your own intellect; you have to think. You need logic to think right. This is an area
for practice – if you cultivate intellect, it will increase. You may have seen that if you prune the branches
and leaves of some trees, the trees grow better and give more fruits. You need to sharpen your mind,
sharpen your logic. Also, the senses have to be kept alert to increase their abilities.
In this way, you will conquer the unknown. You will keep on spreading light in the darkness, and you
will not even notice when many things have been grasped. Let this journey towards victory begin!
Contents
Bangabandhu and the History of the Emergence of ‘Bangladesh’
1-7
from Bengal Over the Course of Thousands of Years
How to Reach a Logical Conclusion 8-43
Community 44-109
Changes in Social and Political Contexts: Position and

110-134
Roles of Individuals
Sustainable Development and Our Roles 135-163

History and Social Science: Activity Book
Bangabandhu and the History of the Emergence

of ‘Bangladesh’ from Bengal Over the Course of
Thousands of Years
The year has begun with a misty winter morning. Nilanta is now in Class Seven. He is
engrossed in the history of how people in the Bengal region developed an independent
country out of their tribal life. Khushi Apa taught them these contents of history in an easy
manner in Class Six. Still, Nilanta has various thoughts and queries in his mind. However,
he is happy to think that he will get the answers to his thoughts and queries in Class
Seven. He hopes to get answers from Khushi Apa and thus he will learn some new details
of this history. Khushi Apa enters the classroom and cheerfully wishes everybody Happy
New Year. A new textbook of the new academic year is in her hand – History and Social
Science. She looks at everyone and asks if they can remember what she taught them about
History in Class Six. Nilanta stands up and answers, ‘You taught us about the struggles
for survival of a group of people in this geographical area called Bengal. You told us
about the diverse adversities these people faced and their socio-political formation from
tribe-based clustered life. You also told us some parts of the history about the experience
of establishing an independent Bangladesh in the eastern part of this territory.’ ‘You will
know more details of this history in Class Seven,’ says Khushi Apa.
The life and struggle of the people of Bengal over time
You may have noticed that while talking about the food gathering and hunting of the
ancient people in Bengal, we have talked about the availability of food many times. The
land here was fertile, so there was always an abundance of fruits. There was also plenty of
food in the forests and the rivers were full of fish. The diversity seen in the body structure,
language and culture of the people of Bengal region is due to the arrival of people from
many different ethnicities and language groups from ancient times. They came here and
settled permanently because of the abundance of food. Overcoming natural adversity,
they utilized natural possibilities. Different dynasties, soldiers and warriors from different
parts of the world invaded Bengal for ages for the availability of food and other resources.
Sometimes they plundered and left, sometimes they settled permanently and tried to
impose their own religion-language-culture on the people of Bengal. Therefore, in the
life of ordinary people of this territory there was an abundance of food on one hand, there
were various natural and man-made adversities on the other.
The land of Bengal region has always been diverse with rare features. Rivers coming
down from the Himalayas on the north and from the other mountainous areas of the east
and west enter Bengal in numerous branches and sub-branches. They have entwined the
entire region in a web-like tangle. In forests and rivers, there was an easy food supply as
well as ferocious animals like snakes, crocodiles, tigers, poisonous animals and insects.
Storms and floods were the daily companions of the people of this region. They had to
make their habitats and prepare agricultural fields by leveling the high and low water
bodies and by clearing jungles. Although the food supply was easy here, people’s life was
1
full of struggles. In addition to natural challenges, the people of Bengal had to survive
fighting the domination of the warriors and kings coming from various places including
Turkey, Persia, Afghanistan, North and North-West India and Europe. Sometimes they
had to survive through compromise.
Khushi Apa addresses the students by giving the example of the life and struggle of the
ancient people in the Bengal region. She continues narrating history. You got a lot of
detailed information about historical information in your Class Six Inquiry-based Reader.
You have known about the society, culture and political experiences of the people of
ancient times in Bengal. In the Inquiry-based Reader of Class Seven, you will get a lot
of information on how people have progressed to civilization in Asia. It will surely be a
pleasure for us to know the conflicting history of people’s life-struggle and civilization
building in the eastern part of South Asia where Bengal was located. Because the eastern
part of this Bengal Janapada gradually came to be known as ‘Bengal’ from the ancient
‘Banga’ town, then it was called ‘Bangal’, then it was named ‘Bangala’ and from the
18th century onwards, ‘Bengal’. When you grow up, you will know in more detail how
this ‘Bengal’ or ‘Bangla’ later was divided into ‘East Bengal’ and ‘West Bengal’. Then
you will come to know how the independent and sovereign Bangladesh was formed in
the eastern part of Bengal through fighting against the Pakistani regime and Pakistani
invading forces under the leadership of Bangabandhu Sheikh Mujibur Rahman.
Emergence of Bangladesh in Bengal region
Like everyone in the class, Nilanta is eager to learn about the history of the emergence
of Bangladesh. He also wants to learn the connections and experiences of the people of
the Bengal region. He inquires, ‘Apa, in our Inquiry-based Reader, we have seen with
illustrations that the Harappan civilization developed in northwest India about 5,000
years ago. Was there any such civilization in the Bengal region?’
Khushi Apa informs that just like the individual experiences of the building of civilizations
in South Asia, the people of Bengal region also built their own civilization. In Class
Six, you have read about King Pandu’s Mound. Besides this, urban civilizations were
developed in many places like Pundranagar, Tamralipti and Samatat. Later, the Deva,
Chandra, Pala and Sena dynasties began to rule at different times in different parts of
the Bengal region. During these periods, several powerful dynasties dominated in North
India. Among them were Mauryas, Kushans, Guptas and some other dynasties. You will
find the activities of the ambitious kings of these dynasties in the Inquiry-based Reader.
This power-centered politics of northern India is very important in the ancient history
of Bengal region lying in the eastern part of India. All these so-called aristocratic rulers
wanted to expand their power in the East and so they repeatedly invaded and occupied the
Bengal territory. Whatever was the religion and language of the kings of these dynasties,
they were basically power-hungry and ambitious. Their main objective was to spread
their name, fame and glory.
Following the ancient yugadharma, Muslim kings like Hindu and Buddhist kings in the
medieval period also carried out wars and conquests in the same process. As in ancient
2
times, medieval kings also conquered India and Bengal and imposed a system of rule
called Sultanate and Mughal. Subsequently, the Portuguese, Dutch, French, English and
other selfish and opportunistic nations continued to occupy the region in the same process
following the hands of European traders. The exploitation of the people of the eastern part
of the Bengal region by the Pakistani ruling group started from 1947. Then it continued
on the way to expansion of the Pakistani rulers’ power and possession of resources. All
these regimes and exploitation ended with the establishment of Bangladesh in 1971.
Make two separate lists of the dynasties that ruled India and Bengal in the ancient and the
medieval eras. To do this, you can read the Inquiry-based Reader.
Change of power in Bengal region
Khushi Apa starts informing the students in a very simple language. She starts narrating the
history. In the course of time up to 13th century CE, the inhabitants of Bengal region gained a
unique experience of forming a state that originated from the tribal life they used to lead. New
dimensions were added to that experience after the 13th century. During the 12th and the early
13th centuries, Bengal was ruled by the ambitious Brahmanical Sena dynasty from South
India. Vijayasena, the so-called greatest king of that dynasty, was obsessed with fame and
fortune. He conducted several large-scale wars. Among the later kings of the Sena dynasty,
Vallalasena and Laksmanasena concentrated on the introduction of orthodox Brahmanism
and the practice of literature. This incident gave rise to various reactions in the society. As the
rulers of the state, like the Pala and the Sena kings, a few people controlled the ruling power
of the Bengal region in later periods. As it happened in northern India, the Bengal region
also experienced invasions by some elite and fortune-seeking Muslim soldiers and warriors
from the 13th century. Some new regal powers, languages, religions and cultures appeared
as new challenges in the lives of the people of Bengal region. Coming from distant Turkey,
Ikhtiyaruddin Muhammad Bakhtiyar Khalji occupied several parts of the northern and western
borders of the regional Bengal in 1204. In the process of this occupation, he destroyed several
temples and libraries. The rule of Muslims in Bengal region started with Bakhtiyar Khalji.
After that, Ali Mardan Khalji, Shiran Khalji, Iwaz Khalji and so on started ruling in several
parts of Bengal. They started building mosques and madrasahs. The language, religion and
culture of the Muslims had no similarity with those of the original inhabitants who settled
in the Bengal region. However, the quality of equality, humanity and generosity of Islam
attracted the common people of Bengal very much.
Shamsuddin Iliyas Shah captured almost the entire territory of Bengal in just 150 years
of Muslim arrival. That is why Shams-e-Siraj Afif, a historian of Delhi, gave him the
title of ‘Shah-e-Bangala’ (Shah of Bengal). Afterwards, Kings or sultans like Fakhruddin
Mubarak Shah, Ghiyasuddin Azam Shah, Raja Ganesha, Alauddin Husain Shah and
Nusrat Shah ascended the throne of Bengal. Common people in India and Bengal region
did not have the ability to fight collectively against these forces coming from faraway
lands. They were peace-loving people. Islam also preaches the message of peace and the
coexistence of all people. So, there was little distance between the Muslim rulers and the
common people. But there was distance and conflict between the Muslim sultans and
3
kings of Delhi and the Muslim sultans and kings of Bengal. The Sultan of Delhi often waged
wars to suppress or subjugate the Sultan of Bengal or any other ruler. After seizing the royal
power of Bengal, the Sultan of Delhi used to bestow the power to some other person whom he
considered loyal. It was seen that the new ruler used to rebel against the Sultan of Delhi within
a few days. Bengal region was also referred to by many historians as ‘Bulgakpur’ or ‘city of
rebellion’ in various writings. However, the historian Sukhamoy Mukhopadhyay has proved
that the Muslim rulers of the Bengal region were able to establish an ‘Independent Sultanate’
for about 200 years competing with the Muslim rulers of Delhi. However, we cannot say
that this power was established in the entire Bengal region. At different times, the power of
the Muslims in different parts of Bengal fluctuated. Therefore, many historians identify the
period from 13th to 16th centuries as ‘Sultanate Period (also known as Delhi Sultanate)’ and
16th to 18th centuries as ‘Mughal Period’ or ‘Muslim-rule Period’. On the contrary, modern
research has shown that such division of periods is not applicable to the Bengal region.
Although the Muslim rule began with the occupation of the Bengal region, almost all
the people of this region were the followers of different religions. These were Hinduism,
Buddhism, Shaivism and folk religions associated with the worship of various natural
forces. At that time, Pirs, Sufis and dervishes settled in different parts of the Bengal
region and engaged in spreading their religion among the local people. Pirs, Sufis and
dervishes established khanqahs in remote areas of Bengal and tried to preach Islam
among the marginalized or disadvantaged people who were backward in the Brahminical
social structure. Gradually the liberal, humane and forbearing principles of Islam began
to attract the people of Bengal region. The popularity of Islam increased in the Bengal
region. Common people also started converting to Islam. At the initial stage, this process
was slow. Slowly a large number of people started accepting Islam. The number of
Muslims increased rapidly, especially in the eastern part of the Bengal region. In the first
census conducted in India in 1872, it was seen that the number of Muslims was more in
India’s eastern part that constituted Bengal. Again, compared to the western part, more
than 50 percent of the people in the eastern part of Bengal were Muslims. Research shows
that the activities of Islamic preachers i.e., Pirs, Sufis and dervishes were much more
effective in spreading Islam than the contribution of Muslim rulers in Bengal. It should be
noted here that in the 20th century, the number of Muslims in the eastern part of Bengal
increased faster than before due to various social and political events.
Bengal under Mughal rule
Khushi Apa informs the students that there is more discussion about ‘Sultanate Period
and Bengal’ in the last chapter of the Inquiry-based Reader. She then resumes narrating
history. The invasion of Mughal rulers started in Bengal from the 16th century. Small
and powerful individuals of Bengal resisted against the Mughals, sometimes unitedly
and sometimes individually. These resistances are known in history as the Resistance
of the Baro-Bhuiyans (twelve territorial landholders). Isa Khan and Musa Khan were in
the leading positions among the Baro-Bhuiyans. Even in the battle of the Baro-Bhuiyans
against the Mughals, there was almost no involvement of the common people of the Bengal
region. All these were the struggles of the elite and powerful class who were busy spreading
4
their name and fame. Even though their religion or language was the same as the Mughals,
they continued their battle. Possession of wealth and land ownership was their main objective.
It was the part of the state policy of the Mughal rulers in the Bengal region to make land arable
(suitable for growing crops) by donating wetland and forested wasteland among the subjects.
Then they collected tax from those lands. Collecting excessive taxes and grains from the
subjects, the Mughal rulers used to lead a luxurious life. The powerful local zamindars or the
Baro-Bhuiyans were the most affected by their activities. For one side, the conflict between
these two sides was an attempt to retain the power; and for the other side, it was to seize the
power. It can be said that this fight was basically a war between two elite parties for the claim
to dominate the common people. At this point, Khushi Apa pauses for some time. You need
to know that the struggle for power between the Mughals and the Afghan Muslims was going
on all over India. The Battle of Rajmahal fought on the border of Bengal in 1576 was a part
of it. Soon after this war, the Bengal region came under the rule of the Mughals. Bengal was
given the name ‘Subah Bangla’. You will learn more about this when you grow up.
Common people offended over the British rule
Khushi Apa now draws the attention of the students. She begins to tell in simple words the
history of the arrival of the British in the Bengal region and their exploitation. She says that
the common people of Bengal region began to be deeply agitated at the ruling class for the
first time mainly after the establishment of the British rule. It was because by this time the
system of tax collection had entered the remotest part of the villages. Coming from a distant
land, the British rulers forced the poor peasants to cultivate indigo and other agricultural
products. At the same time, the British applied various oppressive policies on them. As a result,
there occurred various types of rebellion. In addition to the Indigo rebellion, various other
movements gradually formed up such as Tonk, Nankar, Swadeshi, Santal Rebellion and Non-
cooperation Movement. The common people and the peasants started to participate in large
numbers in these movements. Women of the Bengal region also joined the revolutions and
resistance movements. Revolutionary woman Pritilata Waddedar was martyred after joining
the movement to oust the English rulers. Many others, including revolutionary Ila Mitra, were
tortured in various ways. Like the Bengal region, this kind of movement continued in the
whole of India. The English rulers were forced to leave the subcontinent in the face of protest
and resistance from the ordinary people.
Bengal towards a rational society, protests and resistance
During the British rule of almost 200 years from 1757 to 1947, the people of India including
Bengal became acquainted with Western education, philosophy and science. This had
diverse effects on the history of this area. There emerged a number of people free from
prejudice in the Indian subcontinent including Bengal. They rejected the thousand-years-old
religious and social bigotry. They engaged themselves in paving the way for the welfare and
emancipation of the people. Among them the names of Raja Ram Mohan Roy (originally
spelled as Rammohun Roy), Ishwar Chandra Vidyasagar and Begum Rokeya (originally
Roquiah Sakhawat Hossain) are particularly noteworthy. They conducted reform movements
and wrote, until their death, for the abolition of satidaha (burning of widow) practice, child
marriage and polygamy. They tried to liberate women from the shackles of veils and bring
5
them into the light of education. Many governors of the English government were also against
superstitions. At that time, attempts were made to form and implement laws on urgent issues
like abolition of satidaha and child marriage and introduction of widow marriage. To free
people from bigotry and superstitions, many of the newcomers from Europe actively worked.
They involved themselves sometimes in teaching, organizing, and sometimes writing in
newspapers. Henry Louis Vivian Derozio was one such European poet, rational thinker and
philosopher. He was a teacher of English literature and history at Hindu College, Kolkata but
his teachings were not confined to the classroom only. He started various organizations and
newspapers to spread the knowledge of philosophy and rationality. He made his students and
followers aware of the bigotry, superstition and blindness consisting in organized religions. For
this reason, Derozio became an enemy of the bigots and fundamentalists. He was dismissed
from college too but he was not disheartened at this. Derozio and his disciples advocated the
exercise of reason and the acceptance of truth through reasoning and evidence. The impact of
the movement that he started was far reaching. A new awakening in the world of knowledge
through a strong attack on religious bigotry and blindness started at the hands of these people.
This event created and led by the young people is known in history as the ‘Young Bengal’
movement. You will know about this details in the next class.
The partition of Bengal and Bangladesh on the way to independence under the
leadership of Bangabandhu
As the people of the subcontinent became more and more aware of the practice of knowledge,
the anti-English movement also became stronger. At that time, no single acceptable leader
was seen in the Bengal territory who would work for the total emancipation of people. There
was none practicing open mindedness and thought, and loving all people irrespective of their
religion, caste and colour. In the first half of the 20th century, Bangabandhu Sheikh Mujibur
Rahman (1920-1975) emerged as such a leader. He conducted a systematic movement for
the liberation of the people of Bengal. At that time, the British were in power and Indian
National Congress, Muslim League and other parties were active in Indian politics. Using
religion, the politics of the British, Indian and Bengali elite politicians was at its height. The
movement to establish an undivided Bengal was also going on. Bengal was partitioned twice
in 1905 and 1947 which is known as ‘Bangabhanga’. In 1947, the eastern part of Bengal was
annexed to the state of Pakistan in the name of religion. The argument was that Muslims were
the majority in the eastern part of the country. However, according to the census of 1931 and
1941, around 50 percent of the people in the eastern part of Bengal region were believers
in religious and cultural practices other than Islam. Young Bangabandhu, though associated
with the politics of Muslim League, was non-communal at heart and believed in the freedom
of all people to practice their own religion. While supporting the politics of dividing the
Bengal region into East and West and merging its eastern part with Pakistan, Bangabandhu
never wanted to divide people on the basis of religion. Love and affection for all people was
the first and last thing for him. With the experience of watching Huseyn Shaheed Suhrawardy,
A K Fazlul Haque and Maulana Bhasani from close quarters, Bangabandhu continued his
movement to free the people of Bengal. He did not accept the exploitation and dominance of
Muslim rulers of Pakistan over the common people of the eastern part of Bengal.
Bangabandhu led the movement for the liberation of people during the British and Pakistan
6
periods. He was jailed repeatedly while protesting against exploitation and communalism. He
risked his life to establish an independent and sovereign Bangladesh by freeing the common
people from the shackles of Pakistani rulers. Bangabandhu was a humanitarian leader who
emerged from the life tinted with soil, mud and water amidst the mass people of Bengal.
Bangabandhu knew that the so-called ambitious elites from many distant lands had been ruling
and exploiting the people of this region for thousands of years. He knew that they were ruling
in the name of better language, religion and culture. This exploitation went on sometimes
in the name of religion, sometimes in the name of dynasty, sometimes with the intention of
grabbing wealth, and sometimes driven by the greed of obtaining power. After being released
from Pakistan prison in 1972, Bangabandhu returned to independent Bangladesh and declared
war against the bribe-taking and corrupt people among the Bengalis. The sacrifice that
Bangabandhu made under the sole identity of humanity leaving all discriminating identities
based on religion, dynasty and race is exemplary in history. Under his leadership, crossing the
long path of movements, struggle and sacrifice, the nation of Bangladesh emerged in 1971
in exchange for the sacrifice of 3 million people. The most brutal massacre in the history
happened during the liberation war of Bangladesh in 1971. You will get more information on
the liberation war and the life and struggle of Bangabandhu in the History and Social Science
books in every class.
You have seen in the history of thousands of years how the people of this region have sustained
their existence going through various obstacles. They have moved forward overcoming the
obstacles, natural and man-made. The people of Bengal have always been peace-loving and
non-communal. The tendency to live together and side by side in the face of adversity has been
the driving force behind the history of Bengal. Geographical variation has created uniqueness
in people’s behavior, food habit, thoughts, culture and politics of this region. Availability of
water and rain has made irrigation and agriculture both easy and difficult. Since the region
was rich in food and wealth, people from distant lands settled here permanently. They had
conflicts with the natives. On the other hand, synthesis of language, religion, and culture also
happened. Many power-hungry people tried to expand their power by coming from places far
from Bengal or India’s geographical territory. Ambitious elites fought among themselves for
dominance. The common people of this region were affected most. It is because they could
not assert their power by defeating the so-called elite, self-centered regal powers. Bengal
region has always been ruled by the rulers coming from outside the geographical boundaries
of this region. At the end of a long journey of thousands years, Bangabandhu Sheikh Mujibur
Rahman was the first to emerge from the mud, rivers and green forests of Bengal to build an
independent and sovereign state called Bangladesh for the common people. Bangabandhu
Sheikh Mujibur Rahman is recognized by all as ‘the Greatest Bengali in Thousand Years’.
You have to remember that he did not fight only for the liberation of Bengalis, nor did he fight
for the people of any particular religion, caste or sect. Rising far above religion, caste and race,
he worked for all the people of this land. He relied on the religion of humanity and worked
with the labourers and toiling people for their emancipation. That is why ‘Bangabandhu’ has
also been honoured with the ‘Bishwabandhu’ title as a humanitarian and non-sectarian leader.
On 23 May 1973, while conferring the Joliot Curie Medal of Peace award on Bangabandhu,
the Secretary General of the World Peace Council bestowed the title ‘Bishwabandhu’ upon
Bangabandhu.
7
How to Reach a Logical Conclusion?
What did we do with our first fallen-out tooth?

Today Rupa has come to class bringing with her a small item wrapped in paper.
Everyone asks, ‘What have you hidden inside it? Open it for us.’ When Rupa unfolds
the paper, a little white tooth appears. Rupa says, ‘My younger sister has recently lost
her tooth. When going to bed, she kept it under her pillow. She thought that a fairy
would come at night to take her tooth away and leave her a gift in return. She had
watched such an event in a foreign cartoon.’ Anuching asks, ‘Will the fairy really
appear?’ Rupa replies, ‘No, dear! My mother has brought a gift and left it under her
pillow.’ Everyone bursts into laughter.
Now, everybody shares the memories of the tooth that fell out first. They speak about
what they did with it. What did you do with your first fallen-out tooth? You may draw
a picture of it and tell its story to your friends.
8
The story of my first fallen-out tooth

Let me write the story (with picture) of my first fallen-out tooth
With my first fallen-out tooth, I… Let me draw a picture of it …
As Khushi Apa enters the class, everyone asks, ‘Apa, does any fairy really come to
take our teeth away? Apa, can the rats really take our teeth away?’
Khushi Apa says, ‘What do you think? Let us find out the answers to these questions.
At the same time, let us try to know the stories, sayings, and proverbs that are popular
in our house and locality, and among our friends, neighbours and relatives.’
The steps of inquiry at a glance
Steps Short description of Examples

the steps
Determining The subject under For example, ‘Changes in our locality’
the topic of inquiry
inquiry
Our
locality
What was
the condition
of roads in the
past in our
locality?
Past time Roads
9
Raising We will write or make Sample inquiry-based questions for the
specific inquiry specific questions topic ‘Changes in Our Locality’ can be:
questions related to the content Question 1. What was the condition of
determined in the roads in the past in our locality?
previous step. We will Question 2. What was the occupation
find answers to these of general people in the past in our
questions through locality?
these inquiry-based
Question 3. What festivals were
steps.
observed in the past in our locality?
Finding out the Each inquiry question For example, Question 1 – What was
key concepts contains one or the condition of roads in the past in our
from the more key concepts. locality? In this question, there are three
questions If we identify these key concepts:
concepts, it will help
us understand where
and how the needed
information has to be
collected.
Selecting the To whom or where For example, Q 1 – What was the
data sources do we have to go to condition of roads in the past in our
find the answer to the locality?
question we are looking To find the answer to this question, we
for? For example, we can take help from the elder people of
may collect data from a our locality. Moreover, we can look
museum or an archive, at an old map or we may read some
a book or a magazine, relevant texts on this subject.
a person who knows
about the subject, an
archaeological site,
internet, video etc.
Determining Data collection method For example, Q 1 – What was the condition
the data refers to the ways through of roads in the past in our locality?
collection which we collect data. For For this inquiry, we may invite some
method example, questionnaires, elder people of our locality to a meeting
interviews, observation, and we may discuss the issue there. We
group discussions, etc. may get an answer to our question from
the discussion. Otherwise, we can take
interviews.
10
Data Collection In this step, we may collect For example, Q 1 – What was the condition of roads in
data from selected people or the past in our locality?
To know the answer to this question, we can select 4/5
selected places by using a
senior citizens, go to them and take their permission to
selection method. conduct discussion sessions with them. We will write
down or record their answers.
Data Analysis The data we collect do not By using the collected data, we may create a map
give us answers directly. and identify the roads of the past in it. Again, by
We have to study and collecting data from three persons, we may write
organise them, or make some descriptions of the main roads. 1
calculations. Then, the data
become meaningful. This
process is called data analysis.
After analysing data, we find For instance, for the above example (inquiry question
the answer to our inquiry 1), our result or finding may be: Earlier, there was
Results/Findings
question. This answer is our no road in the north-western part of our locality.
result. This means we have Now, a large and spacious road has been built there.
reached a conclusion. Therefore, the communication between the north and
the south has become easier. However, there were
many small dirt roads in the past. They do not exist
now. Nowadays, people travel less on foot.
Communicating the We may use different means For the above example a picture can be imagined:
result to communicate the result that
we have obtained through the
process of inquiry to everyone.
For example, graphs, tables,
pictures, videos, written
reports, dramas, etc.
Presenting
specific inquiry Selecting data Collecting data
question collection source
Identifying
key concepts
from the Drawing
question conclusion
Selecting
inquiry Analysing data Presenting or
topic Selecting data sharing the
collection methods result
11
Investigating amusing customs related to fallen-out teeth
Today everyone will investigate the customs of fallen-out teeth. Rupa says, ‘It is
almost the same in all families. They place the teeth under the pillow and wait for
the fairy’s arrival.’ Sabbir says, ‘Aha! Rupa, is it possible to presume the result of
the investigation beforehand?’ ‘This thought has come to my mind; that is why I’m
sharing it with you,’ replies Rupa. Anuching adds, ‘Well, please stop for now. We
rather start our inquiry. At the end of the investigation, we will understand whether
our presumption is true or not.’
Inquiry-based task 1
Topic: Customs about falling of teeth

Inquiry question: What kind of customs and stories about falling of teeth are
prevalent in our family, locality or society?
The key topics in the question:
● Our family, locality and society

● Customs related to first falling of teeth
● Existing stories and thoughts regarding falling of teeth
To whom or where to go to find information? (Data source):

How do we know or collect data? (Data collection methods):
Data collection: For this, we may use the following table. Together, all the members
of the group have collected data from different people.
Data analysis: Then, they sort similar types of data, for example, locality-based
data, and data of different periods (collected from people of different ages).
Communicating the result/conclusion:

Presentation: Robin along with his group-mates has presented data obtained from
the inquiry process and the result using pictures – What do people of different
regions do when they lose their teeth for the first time? They then share interesting
stories related to falling of teeth. Others also present their inquiry-based work.
12
Data collection table

Interesting thoughts
From whom did we collect What do they do when
or familiar stories
data? they lose their first tooth?
related to teeth
Sabiha Khatun (paternal
grandmother of Fatema),
Rajshahi
After everyone’s presentation, Rupa

concludes, ‘No, what I assumed wasn’t
true. My assumption was not true. The
customs about the lost teeth are not the same
everywhere; rather they are quite diverse.’
Sabbir adds, ‘We have some assumptions
like this about many other topics. However,
these are our personal notions (or ideas)
or thoughts. Through some inquiry-based
tasks, we may verify these, and thus, we
may modify our ideas.’
Evaluating the group work of other friends

We may try to understand our friends’ presentations with attention. The table below
includes the expectations or ideal tasks for the inquirer. Considering the relevant
things, write briefly in the following table how we can develop the inquiry process.
Also, include the dos and don’ts of the process with an explanation, and the reasons
behind it. Write in brief and short phrases in the table below. We will not forget to
appreciate our friends’ work. We usually call it feedback. You can provide feedback for
each step of the inquiry process comparing them with the ideals. For this, you can use
phrases like ‘successfully completed,’ ‘partially completed’ and ‘needs more help.’
13
Ideals/ Inquiry Key issues Data source Data Data collection Data analysis Communicating Comments/
Expectations questions of the collection the result Feedback
inquiry (Has been method (Has been able (Has been able
(Question/ question able to to collect data to organise data/ (Has presented
questions is/ mention (Has been and kept a make necessary the inquiry
are specific, (Has been one or more able to select record of the calculations in an process and
attractive, and able to suitable a suitable data source appropriate manner result in a clear
resolvable identify the data source method for according to to answer/solve and interesting
through an key issues to find out collecting plan) inquiry questions) manner)
inquiry-based from the the correct data from
study) inquiry answer) the data
question) source)
Group 1
Group 2
Group 3
Group 4
Group 5
Evaluating the performance of own group members

To provide feedback, we can use the phrases ‘successfully completed,’ ‘partially
completed’ and ‘needs improvement.’
Name of Participation Helping other Respect for Opinions or

group members others’ opinions feedback
members (Actively (Whenever a (Always respected
participated member needed the opinion of
throughout the help, s/he helped friends, even if it
inquiry process) that member out did not match with
of his/her interest) his own)
Anai
Sumon
Rupa
Fatema
14
Personal notions and its verification: reaching a logical conclusion

After entering the class today, Anuching says, ‘Khushi Apa, what Rupa assumed
yesterday is called a hypothesis or an assumption. I read it in a book.’ Rupa enquires,
‘What! What did you say? Is it a ‘hippopotamus’? Or what is it called?’ Hearing
this, everyone burst out laughing. Khushi Apa says, ‘So, let Anuching conduct a
small class on this topic today.’ The following is the gist of what Anuching has said:
Hypothesis (or an assumption):

Often, we presuppose (or assume) the result of an inquiry-based study even
before collecting data. This is called a hypothesis. Usually, we think this
way from our personal notions or common sense. Our assumption can be
right or wrong. When we analyse the collected data for inquiry, we find out
whether our assumption was right or wrong. If needed, we may rectify our
ideas based on the findings then. This is how we reach a logical conclusion.
Therefore, if someone questions my idea, I can explain that it is not a personal
notion; rather, a logical conclusion has been drawn following scientific steps.
Let us try to compare personal notions with logical conclusions analysing

Anuching’s words:
Personal Notion or Presupposition Logical Conclusion
Now, the students of Khushi Apa’s class always verify their personal notions
or assumptions through inquiry-based work. You may also do the same.
Look at one example done by Robin.
15
Hypothesis Description of
After-thoughts/logical
Topics (or an inquiry-based
conclusions
assumption) task
Family types of Most of the We collected Most of the students live in
our classmates students belong information from nuclear families (75%). In this
to the nuclear everyone in the case, the hypothesis was right.
family. class about their
family members.
Analysis of or reflection on the steps of inquiry
Neela and Ganesh have brought their self-made reflection diaries to the class.
Reflection means thinking about your own works and analysing them well. Neela and
Ganesh show to everyone what they have written in their diaries. If you want, you
may also prepare a reflection diary of your own. They have written about each part in
their diaries as the following:
Selecting the data sources: and Nazifa’s grandparents’ house is

in Jashore. If we had collected data
My inquiry question was: What
from them, sources of data would
customs about fallen-out teeth are
have been diverse. Another issue
prevalent in different areas?
came to my mind – we collected
I selected five persons: my data only from the elders. If we had
grandfather, Adnan’s grandfather, collected data from our parents,
Shihan’s grandmother, Sumon’s uncle and aunts, friends and their
grandmother and Fatema’s young siblings, the customs of
grandfather. Later I found that they different periods would have been
all belong to the North Bengal, that reflected in the collected data. It
is, they are from the northwest part is because the customs might have
of Bangladesh. They are mostly been different at different times.
from Rajshahi, Pabna and Natore. Next time I have to think more about
However, Anuching’s grandparents’ people or information sources.
home is in Bandarban, Nahid’s
grandparents’ home is in the haor
(large wetland) area of Sunamganj,
A part of Neela’s reflection on her inquiry-based task
16
Data collection method residences. However, it became

quite difficult to hear from every
My inquiry question was: What participant in the group as they
proverbs and stories about had different types of stories
fallen-out teeth have become because they were of different
widespread in different periods age groups. In the presence of
in our country? elders, the youngers got fewer
To find the answer to the opportunities to share their
inquiry question, I arranged a stories. I thought it would have
group discussion with people of been better if we had arranged
different ages at Salma’s yard. I separate sessions for the young
selected Salma’s place because and the old people.
it was near all the participants’
A part of Ganesh’s reflection on his inquiry-based task
Reflections will be useful at each step of your inquiry-based work. At the end of the
year, you will discuss the research steps in a discussion session.
What do the children of other countries do when their teeth fall out?
In today’s class Khushi Apa says, ‘Okay, we have seen what we do with our lost teeth.
What do you think the children of other countries do when they lose their teeth? Do
they do the same as we do? Or do they do different things?’
Sumon replies, ‘I think they do the same as we do.’
Sadia adds, ‘How far is Bangladesh from the African continent? The people of
that region might do different things.’ Munia has made a cone-shaped loudspeaker
with a piece of paper. Using it, she declares, ‘Friends, these are all your ---------’
‘Hypotheses (hypothesis in singular),’ everyone promptly replies in a loud voice. ‘To
verify the hypothesis and to reach a logical conclusion, we need ----------.’ Everyone
again promptly adds, ‘Inquiry.’
Then, Khushi Apa talks about the customs about fallen-out teeth prevalent in some
other countries.
17
Do you remember the country called Egypt? What is Egypt famous for?
Egyptian children throw their first lost tooth in the direction of the sun. Addressing
the sun as uncle, they request him to give them bright white teeth in return.
Anai says, ‘What do the children of some other countries do with their fallen-out
teeth?’ Khushi Apa replies, ‘Why not find out the answer to this question yourselves.
You may ask your relatives living abroad about it and collect data from your friends,
the internet, books and newspapers.’
Topic: Prevalent stories and customs about fallen-out teeth in various countries
Inquiry questions: What do the children in other countries do when they lose their first tooth?
What are the prevalent stories about fallen-out teeth in different countries?
Key ideas in the inquiry question:
● Data source:
● Data collection methods and strategies:
● Data collection: For this, we may use the following table.
● Data analysis:
● Results/Findings:
● Presentation/Communicating the results:
18
Name of the continent/country/ Customs related to the falling of

Ideas related to the customs
locality teeth
1. Egypt and other middle- Children forcefully throw their Bright white teeth like the sun
eastern countries first fallen-out tooth in the will appear.
direction of the sun.
2. Australia
3.India
4.Tajikistan
One locality may have many customs.
Following the steps of inquiry, everyone finds out the answers. Then, they present
the findings using various means. Notably, Sadia’s group composes a song including
the names of different countries and the customs related to fallen-out teeth. Now, you
may also communicate the result using different means.
দুধদাঁত পড়ে
কেউ ছুড়ে দেয় দাঁতটি নিজের ইঁদুর ভায়ার গর্তে,
বিনিময়ে ছ�োট্ট নতুন দাঁতকে পাবার শর্তে,
কেউবা আবার দাঁতখানিকে বাড়ির ছাদে রাখে,
টিকটিকিতে দাঁতটি নিয়ে নতুন দেবে তাকে।
কিন্তু যদি দাঁতটি ত�োমার বাতসকে দাও ছুড়ে,
দেখতে পাবে, একটি পাখি আসছে নিতে উড়ে।
সূর্যকে দেয় অনেক শিশু; উপায় আছে আরও
New questions that have come to my mind: Why are these customs and stories
similar in some regions? Write the questions that come to your mind in your Reflection
Diary. Think about these and inquire.
What are these prevalent rules and regulations in a society?
Let us think Form pairs with friends Share our thoughts with others
Khushi Apa says, ‘Do you have any questions about the customs of fallen-out teeth
in your country and in various other countries? Aha! I see all of you have a lot of
questions.’
● What traditional activities follow the falling of teeth in different areas? What
are they called? Do they have any specific names?
19
● What are the issues, other than the fallen-out teeth, for which such rules and
regulations are prevalent in society? If they exist, what are they?
● Why and how are these rules and regulations created in a locality?
● Do these rules and regulations change over time?
You too may think whether you have any relevant questions or not.
The rules and regulations, and the manners and etiquettes that the people of a
locality or a society follow for a long period are called prevalent customs. Usually, the
collective beliefs of the people of that society and of that time are related to these customs.
Exploration of various prevalent customs
We have explored various customs of different regions regarding fallen-out teeth. In
addition, there are various customs about other issues prevalent in different societies.
We can also inquire about them. We can inquire about the reasons why these customs
were created in a certain society and in a certain period. We may formulate questions
and look for answers to the questions by following the steps of inquiry. The elders
may help us by providing data during this activity.
Topic: Prevalent customs in the countries of the world including Bangladesh
Some inquiry questions (examples):
● Why do we stand up when the teacher enters the classroom?

● When did it start?
● Why did this custom become a rule?
● In which countries is this custom prevalent? In which countries is this absent?
Key ideas in the inquiry questions: -
● Data source:
● Data collection methods and strategies:
● Data collection:
● Data analysis:
20
Do the prevalent customs of the society change over time?

There is a story about students of China. In the past, the students of a place in China used to
participate in the classes sitting with their backs to the teacher. They do not do it now. The
previous custom has changed. Earlier they believed that it was disrespectful to sit facing
the teacher. Now, with the passage of time, their belief has changed and their custom has
also changed.
Following the students of

Khushi Apa, let us form
several groups and explore
the changes we can find in
some specific customs of our
own or other societies. We
can explore changes in any
other social structures such as
educational institutions, laws,
family, etc. Proceed as before
following the steps of inquiry
in a scientific process.
Let us start our task with an inquiry question. The question can be about finding out
the changes in any custom over time in our society or in other country or society.
Topic: Changes in customs in different countries of the world including Bangladesh
● How do the customs related to —————— have changed over time in our
society?
● How do the customs related to ————— have changed over time in ————
society?
● How have changes in professions taken place in our locality?
● How have changes taken place in our country at different times? (You may take
help from the Inquiry-based Reader of Class Six)
● What types of changes have taken place over time in the familial structure of our
society?
Key ideas in the inquiry questions: -
1) Data source 2) Data collection methods and strategies 3) Data collection
4) Data analysis 5) Result/communicating the findings 6) Presentation
21
Mili’s Dream
For the last few days, the class environment was in a mess. Everybody was humming and
whispering with others about many things. Everybody seemed irritated about something.
Today, after entering the class Khushi Apa asks, ‘What happened to you all? You all are
quarreling a lot as if everybody is angry with each other. You were not like the way you are
behaving these days; you have always lived in harmony. What happened then?’ Everybody
starts speaking together creating a loud noise.
Anai says, ‘Apa, Rupa has been taking away others’ belongings every day without taking
permission from the owners. She has finished my lunch today.’ Ganesh adds, ‘She has
taken my scale without informing me.’ Adnan says, ‘She has grabbed my pen.’ …. Rupa
doesn’t reply to anyone’s complaints and stays silent.
Nazifa says, ‘Khushi Apa, Shihan
hasn’t stood up when you entered our
class. He noticed when you entered.’
Nandini adds with excitement, ‘He
doesn’t stand up when any teacher
enters the class.’ Hearing these, Shihan
does nothing but simpers. Everyone
becomes very angry with him.
At this moment Ganesh says, ‘Apa,
Roni declared a moment ago that you
would not take our class today.’ Shihan
adds, ‘Yes, Roni is telling lies to
everyone about many things.’ Hearing
these, Roni scratches at his bushy hair
on head in such a way as if he hasn’t
done anything at all.
These types of complaints against
one another continue for some time.
Khushi Apa says, ‘Let us examine
every incident one by one.’ Apa adds,
‘Can you tell me what Roni has done?’
Everyone replies with a loud scream,
‘He tells lies the whole day.’ ‘So what?’ replies Khushi Apa. Hearing the reply of Khushi
Apa, everyone becomes shocked. They say, ‘Telling lies is a very bad thing.’ Apa asks,
‘Who told you that telling lies is a very bad thing? And when did s/he tell you this?’ Hearing
the questions of Khushi Apa, everyone thinks that she probably has gone mad. What sort of
questions are these? However, everyone becomes thoughtful about her questions. In fact,
why do we not like lies? Why do we think lying is bad?
………………… Mili wakes up with palpitations in her heart. Then she sighs in relief and
mumbles, ‘Thank God! It was a dream. What a strange dream I had!’
Next day Mili tells her friends and Khushi Apa about that interesting dream. Khushi Apa says,
‘Like the Khushi Apa who appeared in the dream, I have some questions to ask you.’
22
Open discussion:
Why do we consider telling a lie to be bad?
How, when and from whom did we learn that telling a lie is bad?
What are some other things that we all generally like or dislike?
What can we call them?
Traits we usually like Traits we usually dislike

1. Speaking the truth 1. Disrespecting the elders
2. Punctuality
Nandini now says, ‘In society, there are some traits that we consider good,
especially when they are found in human beings. Again, in human beings, there are some
other attributes that we consider bad. These are actually some values that prevail in our
society. Just as there are certain norms in the society, there are certain values also.’
Anai asks, ‘Well, do social values (samajik mulyabodh) change like social norms
(samajik ritiniti)?’
Investigating the changeability of social values
Now, we the students will form different groups. By following scientific steps, we will
explore the changes in values over time and across places.
Topic:
● What kind of values in the present times do the people of Bangladesh have about
respecting the elders? What kind of values did they have earlier in this regard?
● Do the people of other countries have the same values that the people of Bangladesh
have about respecting their elders? Or, are they different?
23
The key issues in the questions:
● Data source:
● Data collection method and technique:
● Data analysis:
Let us evaluate the work of friends’ group

Ideal/ Inquiry The key Data source Data Data Data Analysis Communicating Comment/
expectation question point in the collection collection the results feedback
→ question (Has been method (Has been able
(The able to (Has been able to organise data/ (Has presented both
question(s) is/ (Has mention (Has been to collect data make necessary the inquiry process
and the findings in a
are specific, identified one or more able to select and kept a calculations in an clear and attractive
interesting and the key suitable a suitable record of the appropriate manner way.)
answerable points in the data source method for data source to answer/solve
through question.) to find out collecting data according to inquiry questions)
inquiry.) the correct from the data plan)
answer) source)
Group 1
Group 2
Group 3
Group 4
Group 5
24
Evaluation of the work of the members of own group

We can give the feedback using the expressions like ‘successfully completed,’
‘partially completed’ and ‘needs more improvement.’
Name of Participation Helping other Respecting others’ Feedback
the group (Actively took part members opinion (Always
members in the entire inquiry (Willingly helped respected the
process) other members opinions of friends
when they needed) even if they did not
agree with his/her
opinions)
Anai
Kankon
Nahid
Ganesh
All the groups have presented the findings of their inquiry about the changes of
social values in different ways. They all agree that:
There are certain social values that are almost the same in countries all over
the world. For example, telling a lie or stealing something is considered bad and
getting along with everyone is considered good. Again, there are certain values that
may vary from society to society and country to country. Even with the passage of
time, various values prevailing in our society may also change. None of these values
is absolute or constant.
Practicing social norms and values in our life
Now the friends sit in groups and make a list of some social norms and values that
they want to practice. From there, they select 10 social norms and values that they
want to practice in their daily life. For doing this, they first draw trees on coloured
paper and cut the outlines of those trees. In this way, they get some paper-cut trees.
They stick those trees on the wall of their classroom. These trees have branches but
no leaves. Whenever they do something related to some particular social norms and
values, they write it on a coloured paper-leaf. Then they attach it to that particular tree
writing their names below. At the end of the year, the trees become full of leaves. A
25
picture of such a tree is shown below:
দিয়েছি মাক া
বলে জেনেও ে বক
ে
অ্যাাস বই থেক করেছি

ন্ট লি ায্য
াইনমে ে সাহ
খাব�ো টিতে ভিজ
খতে
লেখ
আমি , তা উল্
বৃষ্
নিয়েছি
যে
পর�োপকার
সততা
At the end of the year we will observe the trees well. The box below contains some
questions for you to think about this tree. At the end of the year we will closely
monitor the trees according to the questions.
Let us think
● Which tree possesses more leaves?
● Which tree have I added more leaves to?
● Which tree have I added the fewest leaves to?
● What kind of norms and values have I been practicing more? Which norms
and values do I need to practice more? How can I do that?
26
Do natural elements also change over time?

We have seen that people’s thoughts, beliefs and customs can change with the passage
of time. Well, apart from this social element, can the elements of nature also change?
Mili says, ‘Change in nature? Let me explain. It rains in the monsoon, but not in the
winter. Many trees shed their leaves in the winter.’ Khushi Apa says, ‘Yes, right you
are. What other things change with the change of the seasons?’ Sumon says, ‘I have
got an idea.’
Sumon shares his idea: Let all of us form groups to make some books. To do this, we
need to attach some pieces of papers together and then wrap those papers with a cover.
In these books, we will keep the records of the changes in weather, plants, leaves, soil,
sky etc. around us in different seasons throughout the year. We will see each other’s
books at the end of the year. On each page, let us keep the records of the noticeable
changes over the course of a month. This recording may be done by writing, drawing
or collecting samples of various elements that have undergone changes. Everybody
likes Sumon’s idea. Each group then chooses distinct types of weather and natural
elements. Khushi Apa says, ‘While forming the group, let us make sure that the
homes of the group members belong to different parts of the locality. In this way, we
can observe the changes in the nature of different places.’
● Topic:
● Inquiry question
● Data Source:
● Data analysis:
27
Group Lotus: This group will search for the leaves of the trees. They will observe
the leaves every month, draw their color pictures, print the pictures, stick them in
the scrap book and collect leaf samples. At the end of the year, they will present
the sequence of the change of leaves with pictures to their friends. The name of the
leaves of the tree and its changes in 6 seasons will be mentioned.
্ষা
বর
গ্রীষ্ম
ন্ত
হেম
্ষা
বর
ৎ ন্ত
শর বস
গ্রীষ্ম ন্ত
হেম
শীত
ৎ
শর ন্ত
বস
শীত
Group Lily: This group will inquire about rains. They will make several similar
measuring bottles to collect rainwater. Then they will measure the quantity of rain
every month. They will present the seasonal variation of rain with graphs to the whole
class. They will also sequentially arrange the measuring bottles with rainwater so that
others can see them.
28
Rainfall according to seasons in the Mili’s locality

1000 wg. wj 1000 wg. wj 1000 wg. wj 1000 wg. wj 1000 wg. wj 1000 wg. wj
Summer Rainy Season Autumn Late Autumn Winter Spring

:
Amount of rainfall based on seasons (in millimeter)
900
800
700
600
500
400
300
200
100
0
Summer 300
Rainy Season 850
Autumn 400
Late Autumn 80
Winter 40
Spring 55
29
Rainfall according to seasons in the Roni’s locality
: Amount of rainfall based on seasons (in millimeter)
900
800
700
600
500
400
300
200
100
0
Summer 250
Rainy Season 800
Autumn 380
Late Autumn 70
Winter 35
Spring 50
30
Group Rose: This group will inquire about the soil. They will observe the soil in
different areas every 2 months, collect soil samples and write a description of the soil
condition.
Do the landforms change over time?
Next day when Khushi Apa enters the class, Mili says, ‘We are exploring how different
elements of nature change over time. We have found that there are many types of
landforms around us. Do they also change over time?’ Khushi Apa says, ‘You are on
the right track, Mili. With the passage of time, the landforms also change. Let’s first
look at some pictures of the changes that have taken place in the world.’
After observing the pictures, Neela says, ‘In the pictures, we find that the continents
are gradually moving away from one another.’
Khushi Apa says, ‘Yes, Neela. Each of our continents is on a plate. As these plates
keep floating, sometimes they come close to one another and sometimes they move
away.’
Mili asks, ‘But why do the plates keep floating?’
Khushi Apa says, ‘That’s an interesting question, Mili. Let’s do a fun task for knowing this.’
Khushi Apa then brings a watermelon. Seeing it, Kankon says, ‘Apa, will we now
enjoy the watermelon together?’
Kankon’s words make everybody burst into laughter.
Khushi Apa says, ‘Yes, Kankon. Of course, we’ll enjoy the watermelon but before
doing that I’ll show you an interesting fact about watermelon.’
31
Khushi Apa then cuts the watermelon into pieces. Showing a slice of the watermelon,
she asks, ‘What does it look like?’
Everybody starts guessing.
Khushi Apa then says, ‘Well, let’s see a picture to put our thinking on the right track.’
Observing the picture, Mili says, ‘Apa, it looks exactly like the earth.’
Khushi Apa says, ‘Well said, Mili.’
Roni asks, ‘Apa, does the earth have the same soft parts as the inside of a watermelon?’
Omera says, ‘After reading a book from the Reading Club, I have come to know that
there is molten lava inside the earth.’
Khushi Apa says, ‘You are absolutely right, Omera.’
Roni asks, ‘We know lava is a liquid substance. If so, the surface of the earth is
supposed to move always, isn’t it?’
Khushi Apa says, ‘It is in fact moving but we don’t always realize that.’
Kankon asks, ‘When do we realize this?’
Mili says, ‘I think we realize it during an earthquake.’
Khushi Apa adds, ‘You are absolutely right, Mili. Besides, diverse landforms of the
earth have been created through the diverse movements of the plates.’
Soman asks, ‘But how is it possible, Apa?’
Khushi Apa says, ‘Let’s find it out through an interesting experiment.’
32
Materials:
6 pieces of biscuits (to represent the plates)
Shaving foam/jelly/clay (to represent the magma)
Spoon
Tissue (to represent the crust)
3 small trays/dishes
1. Let us create a layer of magma by using jelly/clay or by spraying shaving

foam in the tray.
2. Flatten the magma with a spoon so that it becomes even everywhere.
3. Place a tissue carefully on the magma.
Procedure A: Tray 1
1. Gently keep two biscuits together on top of the magma so that they form a
rectangle. (Each biscuit represents a plate)
2. Smoothly drag one plate away from the other. Then, with the help of a globe,
let us see what type of landform creates there when the two plates move
away from each other.
Procedure B: Tray 2
1. Gently keep two biscuits on top of the magma again but now at a distance.
2. Now allow the two biscuits to collide face to face and see what type of
landform creates at that place.
Procedure C: Tray 3
1. Once again keep two biscuits gently at a distance on top of the magma.
2. Now move each biscuit by the side of the other without any collision and see
what type of landform creates there.
33
A B C
Table: Landforms created by biscuits
Tray Pictures of magma and plate conditions resulting from collisions
Tray 1
Tray 2
Tray 3
After completing the drawing, Roni says, ‘Apa, we see that sometimes landforms like
mountains form as a result of the movements of the plates. Sometimes oceans form.
There are different types of landforms in Bangladesh; they are also created by such
events, right!’
Khushi Apa says, ‘You are absolutely right, Roni.’
34
Landforms of Bangladesh
Sumon says, ‘We have seen on the map that there are hilly areas in the Chattogram
division of Bangladesh. What other landforms are there and where are they?’
Mili says, ‘We can find it through an inquiry-based task, can’t we?’
Khushi Apa says, ‘Excellent, let’s find out what landforms are there in Bangladesh
and where they are. We can take the help of History and Social Science: An Inquiry-
based Reader for this task. We can also collect information from internet and other
books.’
Sumon says, ‘Apa, we can present the results of our inquiry on a map of Bangladesh
by marking the places with different colours.’
Khushi Apa says, ‘That’s a nice proposal!’
Then they all collect necessary information and mark various landforms developed
over time on a map of Bangladesh. They show which color indicates which landform
by using legends or symbols.
● Topic:
● Inquiry question
● Data source:
● Data analysis:
● Presentation/Communicating the results: We can communicate the results
with the help of a map.
35
Landforms of Bangladesh
880 900 910 920 পূ
260 260
240 240
220 220
910 920
880
36
Today, Anwesha looks gloomy. Sumon comes to the class and wants to know the reason of
her gloom. She tells him that her maternal uncle’s home is in Sylhet where there have been
frequent earthquakes during recent times. That is why Anwesha and her family members are
quite worried. Mili says, ‘We have seen that earthquakes take place because of the movements
of the plates. It means that the plates underneath Bangladesh are certainly moving.’ They
decide that when Khushi Apa comes to the class, they will ask her whether there is any
relation between the continental plates and the frequent earthquakes occurring in the Sylhet
region.
At this moment, Khushi Apa enters the classroom and the students inform her of the cause of
Anwesha’s gloom.
Khushi Apa says, ‘To know about this issue, first we need to see the plates on which
Bangladesh is located. Let’s see a satellite image of the geological location of Bangladesh.’
Geographical location of Bangladesh
Eurasian plate
/year
2 cm
ear
Burmese plate
m/y
6c
Indian plate
Fault line
After observing the picture, Neela says, ‘I see in the picture that Bangladesh is in
the middle of 3 plates. But what does that red line mean?’
Kankon says, ‘Apa, when we did the experiment, we saw that a gap is created when
two plates move side by side without collision. Is it something like that?’
Khushi Apa says, ‘You are right, Kankon. It has a technical name too. It is called a
fault line. Generally, areas near the fault line are more prone to earthquakes.’
Roni says, ‘Now I understand that this fault line has stretched from Sylhet to the
hilly areas.
Khushi Apa says, ‘That’s right. This is why some areas of Bangladesh have become
prone to earthquake. Let’s see those areas on the map.’
37
Earthquake-prone areas
Rangpur
Dinajpur
Sylhet
Bogura
Maymensingh
Rajshahi
Tangail
Kustia Dhaka
Cumilla
Jashore
Khulna Barishal Noakhali
Bagerhat Chattogram
Bhola
Patuakhali
Cox’s Bazar
Highly vulnerable Bay of Bengal
Moderate vulnerable
Low vulnerable
Source: GSB
38
Mili says, ‘Then, what’s the

way out?’
Sumon says, ‘There is only one

way. We have to make arrangements
to minimize the damage of the
earthquakes.’
Roni asks, ‘But how? Can the damage be

minimized in context of the unplanned
urbanization taking place in the city areas of
Bangladesh?
Robin says, ‘We can make people aware

so that they can plan the city properly.’
Rupa adds, ‘Besides, we can talk with an

experienced person regarding what to do to
minimize the damage of an earthquake.’
Anwesha says, ‘I have an uncle who works in the

Fire Service. I have heard that they make people
aware of such disasters. We can take his help.’
Khushi Apa says, ‘Very good proposal. But it

requires a big arrangement. You can’t do this
alone.’
Mili suggests, ‘We can arrange it with

the help of the Active Citizens Club.’
39
Arrangement of workshop on earthquake:
Roni says, ‘Apa, we formed the Active Citizens Club while we were in Class VI. As
the term of the committee has reached a year, we can arrange the election again and
start the activities of the Active Citizens Club for Class VII.’
Then, the students with the help of Khushi Apa form the Active Citizens Club again
as they did while they were in Class VI.
Then, in the arrangement of Active Citizens Club, they invite an officer of the Fire
Service and organize a workshop on what to do during and after an earthquake.
After the workshop, they organize a display in their school ground on what to do
during and after the earthquake. When the display is over, Khushi Apa congratulates
everyone.
Earthquake warnings
To keep emergency first aid, Wherever we are, not to be panicked
To go under a sturdy table
water, fire extinguisher etc.
nearby during the earthquake
close at hand
Or to sit down at the corner of any room so that

we can stay in a triangular space created by To stop the vehicle if it
anything falling from above is running
To move away from huge buildings, houses and

electric pillars if we are outside Not to use the lift
To use the stairs to walk down
40
Social and natural change

Now everybody takes part in an interesting activity. Students make a list of the types
of changes they have inquired in this class. Everyone raises their hands and talks
about different inquiries. One of them starts writing the inquiries on the board. Then
they classify them. What kind of changes are there? What among them have been
inquired? Let us complete the following classification:
Change
Social
Seasons
Debate on change
With the help of the teacher, let us write some statements about the changes taking
place in various structures and elements of the social and the natural environments.
Now let us give arguments for and against them.
Examples of some topics for debate:
● None of the features of social elements is constant; they are constantly
changing.
● None of the features of natural elements is constant; they are constantly
changing.
● Changes in social elements help us live.
● Changes in natural elements only cause harms to us.
If it were … Let us imagine a world without change

Khushi Apa says, ‘Let’s close our eyes and think what would happen if the landform
were the same everywhere. Imagine that there is no desert in any country of the world,
no ocean, no plateau and no sea. Imagine that only plain land surrounds us. How
would our life be in such a state? What things could not be done? What work had to
be done in a new way? Let us draw a picture like this.
What would happen if the landforms of the earth were the same – only plain land – everywhere?
41
The earth would become very warm.Without trees, birds would lose their habitat.
……………………………………………………………………………………………
In the same way, let us write and draw pictures thinking about what would happen if
the various social and natural things around us did not change over time and place. For
example, what would happen if everyone had the same profession? What if everyone
ate the same food every day or all through their life?
The society of each period is different. The nature is different at different periods. The
customs and the values of each area are different. Each area’s landform and weather
are also different. What a wonderful variety it is! What would happen if the elements
of both society and nature remained the same? Would our inquiry be so varied and
joyful?
42
Things we have learnt so far:

On the basis of what we have learnt so far, let us write down…
1. Three new things that I have learnt
2. Three things that seemed interesting and have engaged me
3. Three things that I want to know anew but could not learn from here
4. Things that are not clear to me and I could not understand well
43
Community
Bedey Girl
The annual sports programme of the school is ahead. There is a lot of speculation
about it among everyone. ‘I will run three hundred meters race!’ ‘I will play cock
fighting!’ ‘The pot breaking game is the most fun!!’ There is a heated discussion at
tiffin time.
Salma: I will dress up as Begum Rokeya Sakhawat Hossain in ‘Dress as You Like’.
Sheehan: I will dress up as ‘Bangabandhu’. I will wear my grandfather’s black glasses
with thick frame. I will raise the index finger of my right hand and give the 7th March
Speech. I can speak the speech a little and I will learn it better by rehearsing.
Mamun: I will dress as a shepherd. Tying a towel around the head, I will play the flute.
I can play the bamboo flute.
Mili: I will dress up as a Bedey girl. Sanjida Apu of Class Eight in our school is from
a Bedey family. She has said that she will groom me.
Adnan: Will Sanjida Apu groom me as a snake charmer if I request her?
Mili: I’ll ask her. Of course, she will help.
Adnan: Then I will dress up as ‘Baburam Sapude’ the famous snake charmer. I also
have a toy snake-charming flute.
Everyone starts making great plans about who would dress up as what and how they
would dress up as they wish. Someone will dress up as a Chakma girl; someone will
dress up as Rabindranath Tagore; someone else will dress up as Einstein; some other
student will dress up as Pritilata while someone will be a freedom fighter. They are so
amused in their discussion that they do not notice when the bell has rang for the class
and when Khushi Apa has entered the classroom.
Khushi Apa: What is so funny? You seem to be enjoying it a lot.
Hachcha: We were talking about the sports festival. There was an enjoyable discussion
about who would dress up as what.
Khushi Apa: Really! Wow, that would be great fun!

After that, they start telling the details to Khushi Apa. They talk about who they will
dress up like and how they will dress up. Khushi Apa comments that they have made
amazing plans. When she comes to know that Mili wants to dress as Bedey girl, she
says that a fleet of Bedeys has arrived in her area for a few days. Anai asks, ‘What is
the meaning of Bedey fleet (beder bahar)? Khushi Apa replies, ‘All the Bedeys do not
live in built houses like the way the Bedeys of our area do. Many Bedeys with their
families travel to different parts of the country by boat.’ Hearing this, the whole class
starts requesting, ‘We want to visit the Bedey fleet. Please take us there.’
One morning, they go with Khushi Apa to visit the Bedey fleet.
44
Let us see the lifestyle of the Bedeys

They go towards the river. Rows of boats are lined up along the banks of the river.
Many people of different ages are on the boats and on the riverbank. Khushi Apa’s
group watches them while walking by the riverbank. A girl comes towards them. She
asks Khushi Apa, ‘Are you looking for someone?’ Khushi Apa says, ‘We have come
to meet your community. I had a conversation with your Sarder (chief) yesterday.’
The girl says, ‘Come, let me take you to the Sarder.’
Everyone follows the girl to meet the Sarder. Khushi Apa introduces her students to
the Sarder and Ganesh starts the conversation.
45
Ganesh: I have never seen you before. Is your house far away?
Sarder: This boat is our house. The members of twenty-five families living here belong to
this home. We travel on the river with our homes all the year round. We stay in one place
for a while and move to a new place.
Ayesha: How amusing! How long have you been on the boat?
Sarder: No one can exactly tell how many hundred years we have been on the boat. I was
born on the boat; my parents were also born on the boat, and their parents were also born on
the boat. Some say we lived in Myanmar before our nomadic life, and some say we lived in
India. Again, some say that the Santals of this country are our ancestors.
46
Francis: You must have a lot of trouble when it rains! Again, when it does not rain and the
water in the river becomes low, it is still difficult for you. Yet, life on board the boat must
be a joy of different kinds.
Sarder: You are right. There are joys as well as hardships in the life on a boat. However, for
hundreds of years, we have been living in boats, and the world on land has advanced so far.
When we come down to the shore, we see them all right. However, we cannot adapt well
to that world. For this reason, many people are leaving their life of Bedeys and moving to
other professions. Many people have left the boat and started living on land.
Mamun: Are there more Bedeys like you in this country?
Sarder: Of course! But I don’t know how many. They must be several hundred thousands
in number.
Khushi Apa: I read in the newspaper that there are eight lakh Bedeys in Bangladesh. But all
of them do not lead similar lives.
Sarder: You are right, Apa. Not all Bedeys live in boats. Everyone’s profession is not the
same. We catch fish, show snake charming, and sell various medicines and amulets. We
are called snake charmers. The ‘Gain’ Bedeys sell fragrant spices. There are also ‘Shandar’
Bedeys who sell women’s bangles, ribbons and ornaments. The ‘Bazikar’ Bedeys show
magic and perform in circuses. Some other Bedeys find lost things in ponds; some earn
by monkey shows, and some do fortune-telling of people using parrots. Nevertheless, all
Bedeys know tantra-mantra (ritual magic) and jadu-tona (magic spells).
Mili: I saw some girls walking and shouting - ‘We show snake charming… remove tooth
worms.’ I want to meet them.
Sarder: I don’t understand whom you saw. According to the customs of our society, girls go
for income-generating activities. It’s quite late and many have gone out, but not all are gone
yet. If you want, you can talk to anyone present in the boats.
Roni: Women earn; then what do men do?
Sarder: According to the custom of our society, the groom sits on a high branch of a tree
during the wedding. Then the bride comes and promises him that she will take responsibility
of his expenses for the rest of his life. Then the groom comes down from the tree. Therefore,
girls are the earners, and boys do the work of childcare, cooking and housing. The men
catch fish, catch snakes from the forest, and sometimes perform snake-charming shows.
Fatema: This custom of your marriage is quite amusing! What else happens in a marriage?
While they are talking with the Sarder, many of the Bedeys come and stand around them.
A boy from among them says, ‘The Bedeys marry within their own community. Since we
are Muslims, we are married in the Muslim way. However, there is no invitation, food and
drink, and the giving and receiving of gifts at the wedding. At the time of the marriage
ceremony, we all sing and dance together. There is much merriment.’
47
In the meantime, a small boy comes and stands beside them. A snake is wrapped
around his neck. Anwesha and Sumon feel shaken seeing the snake all of a sudden.
Seeing this, a Bedey man starts scolding the boy. The boy also says something but
the students cannot understand the conversation of these two.
Robin: What are they saying?
Sarder: Since you have been scared to see the snake around the boy’s neck, his
father has scolded him saying, ‘If you scare people like this, Mother Manasha will
be angry.’
Robin: But I have not understood a word of them.
Sarder: Our own language is called ‘Thaar’. Since they spoke in that language, you
could not understand anything.
They talk for a while more. Mili talks to some Bedey girls standing there.
Suddenly an aged woman begins to fall down; she is fainting. Some people get hold
of her. A clamor spreads out among the Bedeys. Four or five people put her in their
arms. Some bring water while some give her air. A woman says, ‘How long have
you been ill? I told you to lie on the boat while I go outside and return in a minute.
You didn’t even listen to me. Now tell me what your children would say to me after
returning from work.’ The Sarder comes forward pushing the crowd aside. He asks
everyone to stay calm and stand aside. They all stand back a little as the chief said,
but no one leaves. There is anxiety in everyone’s eyes. The Sarder says, ‘We have
to send Chourani Begum to the hospital.’ He sends two to call a rickshaw van. He
instructs two others to bring one or two clothes of Chourani Begum, some water and
dry food. Everyone catches hold of the lady and lifts her into the van. Two people
board the van with her.
Shihan says, ‘Shouldn’t we contact her children?’
A girl of their age in the Bedeys fleet gets surprised and says, ‘There are so many of
us; the Sarder is here. Why do we have to tell her children separately!’
An older boy explains, ‘In fact, we all share the happiness and sorrows of everyone
here. Everyone comes forward at one’s peril. Our Sarder is the guardian of all. He
gives us advice and instructions and we follow them. If there is any dispute between
us, the Sarder arbitrates and settles it.’
They stay there for a while more. They also look inside the boats. All the belongings
of their family have been arranged in a neat manner. All in such a small boat!
After the walk, Khushi Apa along with them returns to the classroom.
48
Characteristics of the Bedey community

After coming back to the class, Khushi Apa asks, ‘How did you like the fleet of
Bedeys that we visited?’ They say that they all liked it very much.
Khushi Apa: Tell me why you liked it.
Saba: Bedey life sounds very exciting to me! How they take their houses with them
and wander in the river for a lifetime!
Bushra: We travel once or twice a year, but they travel all the year round!
Goutam: They all rush to the danger of one as if all of them were one family. I like
this very much.
Rupa: What amazing courage they have! They catch snakes and perform snake-
charming shows! Even their children can play with snakes!
Khushi Apa: You have noticed a lot! So, let’s make a list of what remarkable things
we have seen in the fleet of the Bedeys. We will do the task in several groups.
They do the task after getting into several groups. After completing the task, each
group reads out their list. When the same point appears in the list of more than one
group, it is marked separately. It is kept on the list of one group and excluded from
those of other groups.
After this Khushi Apa says, ‘This time we will write each point, in brief, on a separate
piece of paper and write those in big letters.’ Khushi Apa gives each group a piece of
colour paper. A large poster paper is hung in the classroom. At the end of everyone’s
writing, the paper pieces written by all the groups are pasted from top to bottom of
the poster paper.
Khushi Apa says, ‘Can we find in the Bedey group any significant feature that we
have put on the list?’ The students say, ‘We can find one or the other characteristic of
the Bedey group from each point.’ After discussing the names of the characteristics,
each group writes the name of each characteristic next to the point they have written.
In this way, students create a new list by combining the list of all the groups.
49
The list looks like the following:
What we have seen Characteristics
A group of twenty-five families One group of
people
They call themselves ‘Bedey’ Sense of identity
They see one’s problem as everybody’s problem and solve it Sense of unity
together
They speak in a separate language among themselves. Also,
everyone can speak Bangla.
Community
After completing the list, Khushi Apa writes the word ‘community’ on the board.
Then she says, ‘If the characteristics that we have found in the Bedey group are
present in a group of people, then we can call that group a ‘community’.
Mahbub: Then we can call the Bedey people together a ‘community’.
Khushi Apa: Of course, we can. Like the Bedey people, we all belong to one or the
other community. At the same time, a person can belong to many communities. Let
us keep this in mind:
Other communities may not have all the features that we have seen in the Bedey
community or they may have different features. Again, communities can be of
different kinds. In order to be a community, a sense of identity, unity and mutual
cooperation among the members of a group is essential.
Ayesha says, ‘Our class has a lot in common with the characteristics of a community.
Then our class is also a community!’ Shafiq says, ‘I can see that the society consisting
of my neighbours also has the characteristics of community’. Anai says, ‘I hail from
Khagrachari. I have a lot in common with everyone around me - language, ethnic
identity, religion… But we live here. I also find many things in common with the
people here. That’s why I have two neighbouring communities.’ Sumon, Zamal,
Anwesha and Ganesh speak some more. It shows that they see themselves as part of
different communities.
50
My community
Khushi Apa says, ‘Let’s play an interesting game.’
The characteristics of community from the list are written on separate pieces of
paper. Then those are pasted at different places in the classroom.
Now Khushi Apa asks each student to stand in front of the characteristic that most
clearly define the community of his/her neighbours.
After everyone positions themselves according to the characteristics, Khushi Apa
applauds them with clapping and says, ‘Wow! We have understood the characteristics
of community very well! We have also been able to identify the most important
features of our own community.’
New identity
Khushi Apa brings with her a guest in the next class. She tells the class, ‘Our guest
studied in this school till class seven. Today she has come to visit her school.’ Sumon
asks, ‘What is your name?’ She answers, ‘My name is Sharifa Akter.’
Sharifa
Sharifa says, ‘When I studied in your school, my name was Sharif Ahmed.’ Being
surprised Anuching says, ‘How did you change into a woman from a man?’ Sharifa
replies, ‘I remain the same as before. I have only changed my name.’ The students
seem not to understand what Sharifa has just said.
Anai asks her, ‘Where do you hail from?’ Sharifa says, ‘My home is nearby but now
I live far away.’ Anai nods and says, ‘I understand. Just like my family came here
from another place, your family also moved from here to another place.’ But Sharifa
says, ‘No, my family is here. I left them and started living with strangers. Now those
strangers are my family.’
The more questions they ask, the more obscure Sharifa’s identity becomes. When the
situation is so messy, Sharifa starts speaking about herself.
The Story of Sharifa

Everyone called me a boy in my childhood but I eventually understood that even though my
body was like that of a boy, I was actually a girl. I loved dressing up like girls. However,
no one at home agreed to buy me the clothes I liked. I liked doing household chores with
my mother, rather than going out with my father. I used to secretly makeover myself with
my sisters’ cosmetics. If I was caught, I would be scolded or even beaten. I wanted to play
with girls more. Nevertheless at home, in school, the girls did not want to take me in sports
with them. Even when I went to play with the boys, they used to laugh at my voice and
behaviour. Everyone at school, the neighbours, and even the people at home ignored me a
lot. I used to suffer a lot thinking why I was like this. I felt very alone.
51
One day I met someone whom everyone called a girl but she thought of herself as
a boy. I thought ‘this person is also like me.’ That person took me to a place where
there were more people like us. And their ‘Guru Mom’ kept a watch on all of them.
Going there, I did not feel alone. I did not feel that I was different from others. I began
to stay with those people. There the rules and customs were different from those of
our home. Still, we lived like a family sharing all the joys and sorrows among us.
However, I could not continue my studies. I also feel very sad remembering the
people at home but they don’t want me anymore. They are also very afraid of what
their neighbours would say.
I left home twenty years ago. Since then I have been earning money with my new
family by blessing newborn babies and new brides and grooms. Sometimes I collect
money from people by requesting them. However, we want to live like other common
people in the society, to study, work and do business like them. Nevertheless, most
people don’t want to mix with us, don’t want to give us work even if we have
required qualifications.
There are people like us in all countries of the world. In many countries, they live
like the rest of the society. The condition of our country is also changing. The
Bangladesh Government recognised us in 2013. The government and many non-
government organisations are working for us. They are providing education and
employment. They are working to change the attitude of society. Many third gender
people like Nazrul Islam Ritu, Shammi Rani Chowdhury and Bipul Barman have
achieved success in social and professional life.
Nazrul Islam Ritu Rani Chowdhury

First elected Union Parishad Chairman Development worker, non-government
among the hijra community organisation and national level dancer
Linima Shammi Bipul Barman

Beautician and development worker Works in a buying house in Dhaka
52
New question
They have known until now that people are either men or women. They have never
heard or thought of the diversity that can exist here. Everyone, even her family
members, shunned Sharifa because she was different. The students become so sad
hearing Sharifa’s life story that they do not even want to ask her any more questions.
Ganesh, Roni, Anwesha, Omera and Neela speak among themselves on their way
home:
Ganesh: Why is there a person who is a mixture of man and woman?
Roni: I don’t know. My mother says that there is no gender difference in children.
They become a boy or a girl while growing up.
Anwesha: I want to know whether the ancient people had the same dress, behaviour
and activities as we see in boys and girls of our time. Will this be similar in the
future?
Omera: Is the idea of boys and girls, their appearances, behaviors, and dresses the
same in all countries of the world? Are these the same in all communities?
Neela: My mother read me a story written by Begum Rokeya (originally Roquiah
Sakhawat Hossain). The name of the story is ‘Sultana’s Dream’. It imagines a place
where the traditional roles of men and women are reversed.
53
Let us talk with friends about the concept of men and women, their roles in society
and our own thoughts.
Boys’ things - girls’ things

In the next day’s class, Khushi Apa puts some pictures of toys, makeup and dresses on
the table. She asks the class to get into two groups of boys and girls. Then she says,
‘Choose the pictures of things belonging to boys and girls from here.’
Khushi Apa asks the two groups, ‘Have you correctly chosen the things of boys and
girls?’ Each group says, ‘Yes, Apa’. Khushi Apa says, ‘I see that both groups have
taken school bags! But you haven’t pulled at among yourself for the same school bag.
The two groups have chosen two completely different school bags. How is it that
there has been no dispute between the two groups?’ Sumon says, ‘Because the two
school bags are of different colours. One colour is for boys and the other is for girls.’
Khushi Apa looks inquisitively. Salma explains, ‘Boys like the colour blue; so they
have taken the blue one. On the other hand, girls like pink colour; so, we have taken
the pink one.’ Now Khushi Apa says, ‘My favourite colour is blue. The sari that I am
wearing is blue. So, my choice is like that of boys. Do you say so?’ The whole class
falters for a moment. Siam stutters, ‘No, Apa, it’s not that…’
Khushi Apa says, ‘The girls’ team in the class did not bother about football or cricket.
They gave it to the boys without hesitation! Why?’ Zamal says, ‘Because girls do
not like to play these games.’ Anai says, ‘Not at all. Bangladeshi girls are playing
54
very good cricket and football. Girls all over the world are playing these games.’
Bushra says (with a friendly ‘tui, tora’, ‘Then why didn’t you take these?’ Saba says,
‘Boys also become chefs and makeup artists. Then why didn’t you take the toys of
crockeries and makeup?’
Khushi Apa then says, ‘We can get food for thought with a few questions.’ Then
they all discuss the following questions together.
● How do we distinguish ourselves as boys and girls?

● As boys and girls, do we choose our favourite dresses, colours, toys, and activities
ourselves?
● On what basis do we determine boys’ toys - girls’ toys, boys’ work - girls’ work?
● Can we determine the sex of people looking at the body parts every time?
● How does what others think of us affect our gender identity?
● Can it happen that we think someone is a boy or a girl by looking at their body or
face, hearing the tone of their voice, but they think they are the opposite?
Sex diversity and the concept of ‘gender’

During the discussion, Hachcha says, ‘I think that the fact that we call someone a boy
or a girl based on the parts of the human body, may not be true for everyone.’ Mamun
says, ‘That’s right! We have heard the life story of Sharifa, who looks like a man, but
actually is a woman. We learned from her about someone who looks like a girl but is
actually a boy.’
55
Khushi Apa: We know from looking around and hearing from others that one type of
body part indicates a boy, and another type of body part indicates a girl. Boys have
a thick voice; girls have a sharp voice. Girls do more household chores; boys remain
outdoors more. Girls use makeup, are shyer, and have soft heart. Boys do not use
makeup, are less shy, and they do not cry. We take these for granted.
Fatema: But now I understand there are no absolute rules for boys’ and girls’
appearances, behaviors, actions or other characteristics.
Khushi Apa: You’re right!
Sumon: I think many people think in various different ways than we do.
Saba: But everyone has the freedom to express their opinions, feelings, likes and
dislikes.
Khushi Apa: As long as it causes no harm to others, then sure we have.
Shihan: Then whom have people like Sharifa Apa harmed?
Khushi Apa says, ‘When a

child is born, we determine
whether it is male or female
by looking at its body. This
is its biological sex identity.
The behaviour society
expects of a person based on
their biological sex identity
is called ‘gender’ or ‘social
sex’. If their gender roles do not match with their sex identity, people who believe in
traditional ideas refuse to accept them.
Third gender people and community

After completing the task, Goutam says, ‘Well, can we call the hijra people (or third
genders) in our country a ‘community’?’ Khushi Apa says, ‘We can understand the
point only if we examine the similarities and differences of the third gender people of
this country with the characteristics of community that we have found.’
Khushi Apa draws the following table on the board. Then she discusses with everyone
and puts check marks (also known as tick marks).
56
Characteristics of third gender people

Characteristics of
Similar Dissimilar
community
One group of people
Sense of individuality
Sense of unity
After completing the task, it is found that many characteristics of ‘community’ are
found among the third gender people. So, they all understand that the third gender
people of Bangladesh can be called a community.
Salma says, ‘We have created a wonderful tool!’ Aurorin says, ‘Using this tool, we
can identify any community.’
Now let us also complete the table using our tool.

Professional community
Rupa says, ‘Do you smell any stench?’ Roni says, ‘The smell is coming from the back
side of the school.’ Francis informs that there is a big dustbin next to the market. He
has to come to school along that way. When he was on the way to school, he almost
vomited from the bad smell. He has heard people saying that the cleaners have not
come for two days. If they don’t come for two more days, no one will be able to enter
the market. Neela says, ‘My uncle was once very ill and got admitted to hospital.
Then I had a similar experience because the cleaning staff was late and so the operation
was also delayed.’ Mamun says, ‘Do the cleaners operate?’ Neela says, ‘No. But the
operation theater has to be cleaned before the operation.’ Mamun says, ‘O yes! When
we hear about hospitals, it seems that doctors and nurses are very important people
57
there. If they do not come, people will not get medical care. At the same time, the
cleaners also make important contributions to the patients’ service in the hospital.’
Anuching says, ‘If the cleaners stop working, every place on earth where there are
people will be filled with filth.’
When Khushi Apa comes
to the classroom, everyone
tells her that they have
realised how much the
cleaners help everyone.
They have realised it
because of today’s stench.
After hearing them, Khushi
Apa expresses her happiness
for their awareness.
Anai asks, ‘Apa, can
we call the cleaners a
community too?’ Khushi
Apa replies, ‘Of course, we
can. A separate community
is formed of those who work in specific professions through descent. In our country,
people of Harizan community usually follow the profession as cleaners. Again, a
professional community is formed even though the profession is not hereditary. Apart
from cleaners, other professional communities also help us.’
‘Let us each find out the characteristics of professional communities around us using
the tool. We will complete the task by following the inquiry-based steps.’ Then they
develop some inquiry-based questions to collect data. After collecting the data, they
present the results using various means.
Let us, like them, using our tool discover the characteristics of our surrounding
professional communities through inquiry-based work and present them in the
classroom.
Professional communities in other countries of the world
Khushi Apa says, ‘We have found out the characteristics of different professional
communities in our country. Now let us find out the characteristics of professional
communities in other countries of the world with the help of internet, books, magazines
etc. If someone from our family, neighbourhood or acquaintance is abroad, we can
also collect information by contacting them.’
This time they again use tools created by them, follow the steps of investigative work,
and present the data.
Let us also use our tool and find out the characteristics of professional communities in
different countries through an investigative work and present them in the classroom.
58
Mutual cooperation
Khushi Apa says to Shihan, ‘Will you give me that pen please?’ Shihan gives the pen
to Khushi Apa and she thanks him. Then she tells everyone, ‘I thanked Shihan for
helping me. This means if someone helps us, we do something for them in return.’
Then she says, ‘We have done a lot of work on professional community. Can we
realise the contributions of the professional community around us who serve society
in many ways and work in our needs?’ Ayesha says, ‘Yes, we can.’ Khushi Apa replies,
‘Excellent! Let us then do a small experiment using this table. Every one of us will
fill out the table.’
Professionals
The help I get from them The way I help them
around us
1.
2.
3.
4.
5.
Let us also complete the task of filling out the table.

While filling out the table, everyone wants to know what to write in the column
‘The way I help them’. Salma says, ‘This morning I came to school by rickshaw.
The rickshaw puller took me here, and in return, I gave him money. Should I write
it?’ Then others in the class also say that they also pay professionals in exchange for
various services.
Khushi Apa then says, ‘Can the price of service be paid only with money? Guess what
Salma would have done if she hadn’t found a single rickshaw this morning? Or if the
rickshaw puller didn’t agree to take her here, then what use would the money be to
59
him?’
Roni says, ‘We can thank them as well as pay for their services.’
‘Of course, we can,’ says Khushi Apa.
Neela adds, ‘A lady helps in our daily chores in our house. I gave a dress for her
daughter.’
Rupa says, ‘We give the things that become extra and unnecessary to those who need
them.’
Mahbub says, ‘My parents help many people.’
Bushra comments, ‘I never thought this way. I have never thought I need to do
something for the person who is doing something for me. We cannot move forward
without the help of various professionals.’
Now Khushi Apa says, ‘One cannot do all the necessary work by oneself. Society
survives through mutual cooperation of people of all communities.’
Let us brainstorm and make a list of what we need to do for those we are getting help
from. We will do this throughout the year through Active Citizens Club and apply it
to our behaviour. We will select some tasks from the list for completing in groups and
some other tasks to do individually.
In consultation with members of the Active Citizens Club, they prepare a list of
possible activities to support various community members:
60
● Cleaning the school one day per week providing a day off for the cleaners
so that they can take a rest for one day a week
● Informing farmers of modern agricultural technology, organic fertilisers
and natural pesticides
● Helping poor children in education, and providing them with new or old
books, educational materials, toys etc.
● Talking to elderly people of the neighbouring community and reading them
books and magazines
● Giving winter clothes and helping families during natural calamities using
money deposited in the bank
Then they create a table to keep track of group and individual work.
Group
Direct
Work
Indirect
Direct
Individual
Work
Indirect
They have followed the list and helped the people of neighbouring professional
communities throughout the year. They have written down all these work in the table.
At the end of the year, their work gets evaluated.
Let us, in consultation with the members of Active Citizens Club, prepare a list of
probable activities to help the members of different communities. We can create a
table to keep track of those group and individual activities and write about those in
the table.
61
Friends of Liberation War from Home and Abroad
Today, Mamun enters the class and says, ‘During Eid vacation, I visited Liberation War
Museum in Dhaka along with my parents. There we saw the pictures of many famous
personalities like Mother Teresa and others who had contributed a lot in favour of us in the
liberation war even though they were foreigners. Some of them were journalists, politicians
and social workers.’
Mili replies, ‘Is it so? Hearing your experience, I feel an urge to see their pictures.’
At this moment of their conversation, Khusi Apa enters the class and asks, ‘What are you
talking about?’
Mili replies, ‘Mamun visited Liberation War Museum during this Eid vacation. There he saw
the pictures of many famous personalities who had contributed a lot in favour of us in the
liberation war despite their being foreigners. Hearing his experience, we too feel an urge to
see their pictures.’
‘Is it so?’ says Khushi Apa. ‘Let us see some pictures of such personalities.’
Simon Dring Srimati Indira Gandhi
Mother Teresa Leonid Brezhnev
62
Edward Kennedy in a refugee camp George Harrison
Pandit Ravi Shankar Tajuddin Ahmad
Khushi Apa then wants to know from the students about the relationship between
Bangladesh and the people in the pictures. By guessing, they can say that their
relationship is with the liberation war. However, they find that they do not know
much about their details.
Khushi Apa adds, ‘Among these great persons, let us know about one person now. He
is Simon Dring. He was a journalist.’
63
Simon Dring: A Friend of Bangladesh
Simon Dring is called as a ‘true friend’ of Bangladesh.
In 1971, Simon Dring was a 26-year-old fresh-faced young journalist. He came to Dhaka to
collect news on how the crisis of Pakistan’s transition to democracy was being resolved. At
that time, he was at Hotel Intercontinental with the other foreign journalists.
However, Pakistanis ordered all foreign journalists to leave Dhaka on 25 March 1971.
Pakistani Military officials escorted them to the airport. Young Simon could sense beforehand
that something big was about to happen in Dhaka, which the government wanted to keep
secret from the foreigners. Therefore, he decided to collect the news in all possible ways.
Avoiding the prying eyes of military personnel, Simon hid in the hotel for over 32 hours.
His purpose was clear; he wanted to inform the world about the cruel incidents caused by
the Pakistanis. The curfew was lifted after 27 hours; Simon then took the road avoiding the
sight of patrolling military. He took pictures of genocide, destruction, and collected related
news from Dhaka University areas, the Rajarbag Police Line, and some parts of Old Dhaka.
He had completed his part of the job; now he had to leave the blockaded country as soon
as possible because he wanted to inform the world about the incident. Using various tricks,
even hiding his notes in torn pieces of paper and photo negatives in socks, Simon somehow
got on a plane and left the blockaded country to reach Bangkok.
From Bangkok, he sent the famous report titled ‘Tanks Crush Revolt in Pakistan’ to The
Daily Telegraph of London. It was published on 29 March 1971.
The first few lines of the report were – ‘In the name of “God and a united Pakistan,” Dacca
is today a crushed and frightened city. After 24 hours of ruthless, cold-blooded shelling by
the Pakistan Army as many as 7,000 people are dead, large areas have been levelled and
East Pakistan’s fight for independence has been brutally put to an end.’
After that night of 25 March, seeing a city destroyed like a pretpuri (ghost town), burnt, and
piled up with corpses, Simon felt that our struggle for freedom was over then. However,
the news report and the accompanying pictures sent a clear message to the world about the
horrific killings and destruction carried out by the Pakistanis in Bengal. It was instrumental
in shaping the world opinion in our favour for our liberation war.
Simon Dring collected news about 20 wars including the Vietnam War and revolutions in
different parts of the world. He also printed those in various newspapers and published
many reports on TV. He breathed his last in 2021 at the age of 76.
After finishing the Simon Dring’s story, Khushi Apa says, ‘This is the story of one
Simon. However, there were many other journalists who sent wartime news to different
newspapers, TVs, and radios around the globe over the course of nine months.’
64
This time Neela, a quiet girl in the class, says, ‘Were the foreign journalists only
worked in favour of us?’
Khushi Apa with a mysterious smile on her face says, ‘What do you think?’
The students look at one another for some time and then keep looking at Khushi Apa.
Khushi Apa adds smilingly, ‘Native journalists also did daring works.’
Robin asks, ‘Did our liberation war stir the whole world?’
Nodding her head a bit Khusi Apa says, ‘We were not alone. Besides, if one region of
the world was affected by war, the neighbouring regions didn’t remain silent.’
In their discussion, the names of United Nations High Commission for Refugees
(UNHCR), Save the Children, and some foreign and domestic organisations have
come up. However, Khushi Apa doesn’t forget to mention that our Prime Minister
Sheikh Hasina has received the title of ‘Mother of Humanity’ from the international
arena by sheltering about 1.2 million Rohingyas in such a difficult time.
More war fronts

Khushi Apa says, ‘Look, only soldiers do not take part in a war; only weapons are not
sufficient in a war, and war is not confined only to the battlefields.’
‘Simon Dring, for example, published the collected news in The Daily Telegraph of
London. Similarly, many media were active during the liberation war,’ replies Mili.
‘I read a book on liberation war and there I found the names of BBC (British
Broadcasting Corporation) and Akashvani (the then national public radio of India),’
adds Kanak.
This time Khushi Apa wants to know from the students about other fronts of war.
‘BBC and Akashvani,’ replies Mili.
Francis gives a correction and says, ‘Newspapers along with radios and TVs may be
called mass media.’
This way with the help of Khusi Apa, they plan to prepare a list of probable fronts.
Khushi Apa replies, ‘You are right. Look, even if war breaks out between two
countries, both sides need friendly support on each side. If the war or problem is a
large-scale one, then its effects go beyond the region and eventually affect the whole
world. Our liberation war was such an event. Our leaders also wanted to increase the
number of friendly countries for the country’s independence.’
Anuching adds, ‘I heard that Soviet Union played a big role in liberation war.’
However, Nandini makes Khushi Apa surprised by saying something that she has
learned from her father. She says, ‘This is called diplomatic war.’
Apa replies, ‘You are absolutely right. With the cooperation of many countries and
65
many people, we were able to gain independence within nine months in the liberation
war. Both diplomacy and politics played an important role here.’
Then, Harun raises a tricky question. He says, ‘I heard that China and United States
opposed us. But why?’
Francis and Salma say, ‘Thus, the liberation war wasn’t confined only to our country,
rather many countries of the world. Many people and many institutions were involved
in it.’
This time Adnan says, ‘How are we going to know so much?’ ‘We want to know the
regional news, global news and news of different fronts of the liberation war. Let us
do a project-based task,’ replies Roni.
Khushi Apa has always been a cheerful person and loves working with students. This
time she says, ‘Each of you is like a young researcher. You will work like a researcher.
Project-based work is best when we need to solve a problem or seek answers to
complex challenging questions or issues through active inquiry. Generally, such
tasks have to be done over a relatively long period of time. In this way, we discover
information through inquiry-based work and obtain answers to relevant questions or
queries. Following the steps of project-based inquiry, in the end, a report is prepared
in which everyone has a clear understanding of the relevant issues with all aspects.’
You have learned about the steps of inquiry in Class VI. Try to remember it or reread
that section and set the steps of inquiry-based work.
Orientation/ Preparation
Concepts of project-
Identification of a (forming groups and
based learning
problem work plans)
Literature review
Data verification Inquiry and data
(reviewing existing
and analysis collection
information)
Preparing the result

Presenting the result Documentation
and implementation
66
Following them, let us also know about those who, despite being foreigners, did
very important work for us during the liberation war through their inquiry.
This time Khushi Apa asks them to discuss what topics can be included in the project.
Through a discussion, they prepare a list of various topics for the project.
Anai and her team’s list

1. The role of foreign journalists in the liberation war. (Mass media)
2. The role of foreign newspapers, radios, and televisions in the liberation war.
(Mass media)
3. The role of India who took the most burden of refugees, and other countries
in the world in dealing with the refugee problem. (Humanitarian aid)
4. The relation between the Expatriate Government (prabasi sarker) and the
Government of India. (Politics)
5. The leadership of the then Indian Prime Minister Srimati Indira Gandhi and
her country’s contribution to the organisation of and the victory in the
Liberation War. (Politics)
6. The role of UN and other world organisations. (Diplomacy)
7. The role of the Soviet Union and other allies. (Diplomacy)
8. Artists and writers’ initiatives. (Cultural sector)
When the class is being divided into groups, Deepankar and Anwesha ask, ‘How will
it be decided which team will work on which topic?’
With a smile, Khushi Apa says, ‘How? We will decide it together after a discussion.
If anyone finds the topics difficult, we will help him/her, won’t you?’ ‘Of course, we
will,’ replies everyone. In between, Shihan points out a complication and says, ‘Can
the witnesses of the events of fifty-two years ago be easily found?’
Everyone starts to look at one another. Then Mili says, ‘Surely, we will find some
elderly relatives or neighbours in every family who at least had first-hand experience
of the war or who learned directly from the experiences of the freedom fighters about
the war in their teenage.’
Then everyone starts trying to determine the sources of data. Different students have
mentioned different possible sources, for example -
● Elderly relatives or neighbours or acquaintances
● Textbooks
● Books on the liberation war
67
● Local library
● Newspapers of that time
● Various publications on the Golden Jubilee of Independence
● Internet and various websites
● Google etc.
Then everyone in the class starts to formulate a working plan. They plan to form
groups first, and then create group-based work rules.
Group-based work rules
1. Creating opportunities for all, regardless of team ability;
2. Valuing the opinions of everyone in the team and presenting your own
opinions logically and convincingly;
3. Feel free to express your opinions clearly;
4. Being respectful of other people’s opinions, and accepting or disagreeing
with those opinions after much analysis and with logic;
5. Obtaining the permission of the relevant person before conducting an
interview;
6. Taking permission from the library authority for long and repeated use;
7. Obtaining permission to use books, photographs, or other documents from
someone’s personal collection;
8. Taking proper care of all used products and returning them on time as
promised;
9. Ensuring the safety of all team members; and
10. Paying special attention to making the work rich in data and organisation.
Review of existing data (Literature Review)
Today, Khushi Apa asked, ‘Where can we find the events of the liberation war of this region
which have already been preserved?’ Everyone offers one or two options. Their responses can
be put in a list. The list includes books, magazines, documentaries, documents etc. They all
discuss together and decide that all groups will prepare a list of possible sources of necessary
information. Then they will collect information from the sources according to the list within
a specified period of time. After that, they will discuss with Khushi Apa the information
obtained along with the list of information sources and inquiry process.
Formation of book reading club
Mili says, ‘Apa, we formed a Reading Club in Class Six. Now we can take help from various
books from our club library to collect the existing information.
Kanak says, ‘But the tenure of our Reading Club is over. Now the committee should be
68
formed again by electing the club’s committee.’

They again form a Reading Club following the procedure of forming the Active
Citizens Club. When the formation of the club gets complete, on the first day they
decide the types of work for the Reading Club. They also develop a work plan for the
whole year.
In search of data
The work should start by collecting information. The class has identified the potential sources
of information. Someone may have even found some newer sources also. However, how to
start the work?
Nandini and Ganesh are in the same group. One holiday morning, Ganesh visits Nandini at
her home and says, ‘I am thinking hard about how to start the task but I can’t find any clue.’
Nandini says, ‘Yes, it is very difficult to start from nothing.’ At that time, Nandini’s father
is seen reading a newspaper. He is a professor of History at a local college. He interrupts,
‘I overheard your discussion. First, read a reliable book on the subject you will work on,
specifically, a reliable book by a reliable author; or hear the history from a reliable person.’
Ganesh replies, ‘Uncle, you seem to be emphasising on the word ‘reliable’ too much. Why?’
Nandini’s father adds, ‘The problem is that many people write books and essays, but in many
cases, they do not verify data while writing. Consequently, some mistakes prevail. That is
why, I have mentioned about reliable books or reliable persons.’
Nandini adds, ‘Dad, you teach history and also write about liberation war. You have many
books on liberation war in your collection at home. Why don’t you tell us one day about
the role and contribution of foreign journalists and other people of home and abroad in the
liberation war?’
‘Uncle, if you give your speech two days, it will be of great help. First, you may offer your
talk on the ‘regional and global context of liberation war’ and second, you may offer your
talk on ‘the role, position, and contribution of local and international individuals and parties
in liberation war’,’ requests Ganesh.
Hearing this, Nandini’s father says, ‘I am really happy to see your interest in history and
liberation war. I will go to your school.’
‘We soon will invite you to come to our class, uncle,’ adds Ganesh.
Nandini’s father Professor Azizul Haque takes some time to think and replies, ‘Okay.’ Hearing
this they both cheer and express their joy.
Now, you all may know what Professor Azizul Haque has said to Ganesh, Nandini and their
classmates on that day. For this, read the following sections.
Regional and global context of Liberation War
You know our liberation war was fought in 1971. At that time, the people of Bangladesh
fought against Pakistan for independence. You know a lot about that history. Such a war
69
would have been very difficult for us to win alone. The situation remained in our favour
because we received help and support from various countries. It is true that some countries
were also against us.
India, the natural ally: the flood of refugees

At midnight on March 25, 1971, when the Pakistani forces started an indiscriminate massacre
in this country through Operation Searchlight, thousands and later millions of people started
taking shelter in India to save their lives. These people who took shelter abroad were called
refugees. They mostly took shelter in the neighbouring Indian state of West Bengal. Moreover,
the eastern state of Tripura also became a major place of safety. Some people also took refuge
in the northeastern state of Meghalaya. A few people also sought refuge in Myanmar. During
the liberation war, Delhi, the capital of India played important roles for political reasons.
Kolkata (then Calcutta) as the main centre of all activities of the Bangladesh government
had important roles. Also, Agartala as a transit for a large number of refugees and a place
for war preparation camps played important roles. At that time, the contemporary reality
involved neighbouring India in the struggle of Bangladesh. This involvement of India was
multi-dimensional.
Throughout the nine months of the war, there was a continuous flood of refugees towards
India. India at that time opened all the routes around its borders for the refugees. India also
provided shelter to the refugees, and provided them with food and medicine. In nine months,
the number of refugees in India was about one crore. Remember that the total population of
Bangladesh then was seven and a half crore.
Political connections
You know that before he was arrested at his home on March 25 at midnight, Bangabandhu
ordered the general secretary of Awami League, Tajuddin Ahmad, to take the initiative to
advance the struggle for independence. Tajuddin first went into hiding for a few days and
then entered India with some party leaders. Almost immediately after the Pakistani attack, at
the initiative of Indian Prime Minister Mrs. Indira Gandhi, a resolution was accepted in the
Lok Sabha of that country in favour of Bangladesh on March 31. It said: ‘This Parliament
cannot remain indifferent to the terrible deaths that are happening so close to our borders. This
Parliament wishes to convey to them with conviction that their (the people of Bangladesh)
struggle and sacrifice will receive the full sympathy and support of the people of India.’
Moreover, Shri Samar Sen, India’s permanent representative to the United Nations, stated in
a letter to U Thant, the then Secretary General of the United Nations. It said: ‘The exploitation
and humiliating behavior of the West Pakistani soldiers on the people of Bangladesh has
reached such a level that it is no longer possible to remain silent considering it as internal affairs
of Pakistan. In consideration of international human rights, intervention here has become an
obligation.’ In this situation, it was not long before Tajuddin and his companions managed to
get in touch with Indira Gandhi, the Prime Minister of India, to get assurances of help from
her. The things Tajuddin sought were all-out cooperation in the liberation struggle, assistance
70
in the formation of a government in exile, training of freedom fighters and appropriate arms
support, and all kinds of humanitarian assistance to the refugees. With the assurance of full
cooperation from the Prime Minister of India, Tajuddin returned to Kolkata from Delhi and
took the initiative to form a government in exile. India also supported this. You know that
the government was formed at Baidyanathtala in Meherpur, then Mujibnagar, Kushtia, on 10
April 1971. However, the government office was in Kolkata. Swadhin Bangla Betar Kendra
was also established in Kolkata via Chattogram and Agartala. Among the major political
parties in India during this period, the National Congress was the majority party in the Lok
Sabha. So, the party formed the government led by Indira Gandhi. However, several other
parties were active in the Lok Sabha – Communist Party of India (CPI), Communist Party of
India (Marxist), Bharatiya Janata Dal, etc. Indira Gandhi took a strong political position on
the Bangladesh issue with a unanimous opinion. This helped Bangladesh in her activities as
well.
Military cooperation
India opened refugee camps for the asylum seekers as well as established camps for freedom
fighters and provided them with training, necessary weapons and ammunition. In this way,
the Indian military also joined the struggle of Bangladesh. They trained guerilla fighters, new
members of regular forces, and naval commandos. They also supplied necessary weapons
and ammunition. They helped our regular forces with long-range cannons during forward
warfare. In the end, they jointly formed the allied forces and directly participated in the war.
About 4000 Indian soldiers were martyred in Bangladesh’s liberation war. In this way, India
directly played an important role by participating in the liberation war of Bangladesh.
All-out cooperation
From the experiences of the Rohingya refugees in Bangladesh, it is not difficult to understand
that nearly one crore refugees created not only economic pressure but also many other kinds
of pressures on the local society. Although the United Nations and its various organisations,
various international aid organisations, and some developed countries were providing assistance
to the refugees, the main pressure had to be taken by the government and the people of India.
In fact, India’s cooperation in the liberation war was all-out. Various departments of their
government, political parties, and social organisations extended all possible support, starting
from the construction of refugee camps to distribution of relief, and medical arrangements.
Their people also paid extra taxes for the refugees. The artists and writers of Kolkata formed
the ‘Mukti Sangrami Shilpi Sanstha’ with our artists and writers. Its president was fiction writer
Tarashankar Banerjee. Many people took various initiatives in all India arena as well. Among
them, the humanitarian leader Jai Prakash Narayan organised an international conference with
the participation of important people from different countries. The Gandhi Peace Foundation
in New Delhi arranged it on September 21. A proposal to form an international organisation
of the allies of Bangladesh was accepted at this conference. All sections of society joined the
work for our freedom that day including Calcutta University, various women’s organisations
and sports organisations, etc. Such initiatives continued throughout the year.
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Regional politics at that time
You know that when the British colonial rulers left the subcontinent, they divided the country
and gave independence to Pakistan and India as two separate states. This happened in 1947 –
Pakistan became independent on August 14 and India on August 15 that year.
Pakistan was the realisation of the Muslim League’s demand for an independent Muslim state
under the leadership of Muhammad Ali Jinnah. As a result, its rulers wanted to make Pakistan
an Islamic republic. On the other hand, under the leadership of Pandit Jawaharlal Nehru, the
Indian government wanted to make India a secular democratic state that would be home to
people of all religions and opinions. It can be said that the ideals of the two countries were
different since independence. Moreover, after being a part of the subcontinent for a long time,
Pakistan suddenly broke away and started a politics of opposing Hindus and India to create
their own distinct identity. You may be surprised to hear that they also spread propaganda
that our language movement was a manipulation and conspiracy of Hindus and Indian spies.
Apart from this, as a neighbour of India and Pakistan, China also had some influence on the
politics of this region. Once China and India were very friendly, but later there was a border
dispute between the two countries, which led them to a war in 1962. Since then, relations
between these two major countries had deteriorated. China at one point extended its friendly
hands to Pakistan, instead of India.
Meanwhile, India wanted to maintain an independent position in world politics, but Pakistan
created deep ties with the United States. Pakistan entered into several military and cooperation
agreements with powerful United States.
World politics at that time
At that time, the two major superpowers in the world were the United States and the Soviet
Union. The Soviet Union was formed in 1917 through the Russian Revolution. It can be said
that till 1980, this country played a helpful role in the struggle for independence of most of the
countries in Asia, Africa and Latin or South America. Subsequently, the Soviet Union helped
in the socio-economic development of those countries. However, the Soviet Union collapsed
in 1991 and many new states were born in Europe and Asia. Remember we are talking about
the year 1971 when this country was also quite influential in world politics like the United
States.
At that time, the United States and the Soviet Union were called the superpowers. On the
one hand, there were countries of Western Europe and Japan in Asia led by the United States
which believed in democracy and open market economy. On the other hand, the socialist
countries of Eastern Europe and Cuba, the socialist country of the Caribbean Islands, led by
the Soviet Union, formed an alliance. In this way, the developed countries of the world were
divided into two camps or poles. Although China is a socialist country, in the early 60s, it had
an ideological and strategic conflict with the Soviet Union. So, China was away from these
two polar divisions. At that time, the rest of the developing and poor countries were called
the Third World.
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At this stage, we need to know a little more about Saudi Arabia and the major Muslim
countries in the Middle East. Although these countries became independent after World War
I (1914-1918), monarchies or dictators were ruling most of them. As a matter of fact, these
rulers were placed in power by the colonial powers Britain and France. Modern education and
thinking did not enter the tribal society by then. The rulers combined a policy of appeasing the
First World and be blindly obedient to Islamic image. These countries had a natural friendship
with Pakistan which was a Muslim-dominated country and close to the US circle.
Throughout the 1950s, African countries were getting independence one by one from the
shackles of colonialism. Therefore, the dream and ideals of socialism became popular among
the young and creative writers, artists and intellectuals around the world. In 1959, a socialist
revolution took place in Cuba. This revolution and its two leaders, Fidel Castro and Che
Guevara, instilled the dream of a socialist revolution in the young generation across the world.
In this reality of world politics, throughout the 60s, the people of our country continued their
struggle for political and economic liberation. Then, their struggle culminated in the one-
point demand for independence through Bangabandhu’s six-point declaration in 1966. If we
keep this context in mind, it will not be difficult to understand the context of commitment to
democracy as well as socialism in the spirit of our Liberation War.
Neutral third group
To understand the political context of the world at the time of our Liberation War, we need to
know about one more initiative.
In 1961, India’s then Prime Minister Pandit Jawaharlal Nehru, Indonesia’s freedom struggle
hero Ahmad Sukarno, Egypt’s nationalist leader President Gamal Abdel Nasser, Ghana’s
freedom fighter and president Kwame Nkrumah, and then Yugoslavia’s (now divided into
many countries, such as Bosnia, Serbia, Macedonia, Croatia, etc.) President Josip Broz Tito
and others tried to create an independent neutral third way. It also became successful then. It
was called the Non-Aligned Movement (NAM). It was an alliance. In the sixties and seventies,
this alliance played an important role in maintaining balance in world politics. 120 countries
were its members. The countries included in it were considered the Third World. The First
World was the capitalist, democratic, developed Western countries while the Second World
consisted of the socialist countries including the Soviet Union and China. However, we can
no longer divide the world in this way because the reality has changed.
India was one of the leading countries in the Non-Aligned Movement. On the other hand,
Pakistan was a country included in the circle of the United States. The difference in the
position of the two countries in the context of world politics must be clear to you now.
Liberation war in the reality of world politics
This balance in the international arena had an impact on our liberation war. It was seen that
when India took the initiative to help the emergence of Bangladesh, two powerful countries
– the United States and China – were against it. However, many strong allies of the United
States, such as the United Kingdom, France, Germany, Canada, Australia, and Japan, took a
73
neutral position on the Bangladesh issue. It happened due to India’s diplomatic activities and
Pakistan’s inhuman cruelty in Bangladesh. Our government-in-exile also continued its efforts
to increase allies in the international arena. The all-out efforts of the then Prime Minister of
India, Mrs. Indira Gandhi in our struggle for independence were incomparable. Within the
country, she was successful in forming the unity of all political and social forces. Moreover,
she continued to visit all the influential countries of the world including the United States, the
Soviet Union, and tried to get them to agree to humanitarian aid, support for the emergence
of Bangladesh and cessation of arms support to Pakistan. Besides, she continued to try to
get support to stop Bangabandhu’s trial in Pakistani prison. Thus, due to her efforts and
for the brutal inhumane killings by Pakistan in Bangladesh, many countries participated in
humanitarian aid work for the refugees and maintained a neutral position on the Bangladesh
issue. For this, the position of the world powers in our liberation war was largely in favour
of Bangladesh. The government of Bangladesh appointed Justice Abu Sayeed Chowdhury as
the traveling emissary of the government to work for the support of the United Nations and
the West.
However, it has to be accepted that since the brave warriors of Bangladesh played a fearless
role in the liberation war and most of the people of the country were in favour of independence,
the invading forces could not have advantage in any way. Victory in this war was made
possible by our freedom fighters who fought for their lives.
The Soviet Union, our ally
As a permanent member of the UN Security Council, the Soviet Union exercised its Veto
power twice when proposals were made in favour of Pakistan. Veto power is assigned only
to the five permanent member states of the council. As a result of this power, they can single-
handedly block the collective proposals of others. This is why any decision in the Security
Council requires the support of all permanent member states. You may wonder which 5
countries in the world are so powerful. Those countries are – China, France, Russia, the UK,
and the USA.
On 9 August 1971, the Soviet Union signed the Bilateral Treaty of peace, friendship, and
cooperation with India to inform the adversary that if Pakistan attacked India, they would not
remain silent, but would come to the aid of the friendly nation. Pakistan launched airstrikes
on India in December and war broke out between the two countries. Then, it was widely
assumed that the United States would send its most powerful warship, the Seventh Fleet, to
the Bay of Bengal to help Pakistan. People also assumed that China would attack India from
the side of the Himalayas. However, as the war did not last long due to Soviet warnings and
assistance and the activities of the Indo-Bangladesh alliance, neither of them could take any
military action on Pakistan’s behalf. Rather, after the war began, on December 6, first Bhutan
and then India recognised independent Bangladesh on the same day. That is, recognition of
our independence started coming before the victory.
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Liberation war and the world society: Journalists

Another aspect of the liberation war is important for us to know. Despite the division between
different states on the issue of Bangladesh, there was a huge support and deep sympathy
among the people of all countries. From the very beginning, the unexpectedness of the attack,
the indiscriminate killing and wanton violence on unprepared innocent people by the Pakistani
forces at midnight on March 25 saddened and enraged everyone in the world.
On that night of March 25, before the start of Operation Searchlight, General Yahya Khan,
the then President of Pakistan, and senior government officials and senior politicians were
in Dhaka. They were holding talks with the Bengali leader Bangabandhu who had won the
election. The discussion was on the transfer of power and the formation of the government.
At that time, many local and foreign journalists were staying in Dhaka to get information
about the meeting and its progress. The top echelons of the Pakistani government, keeping
the night’s operation a secret, quietly left Dhaka in the evening. They also forced all foreign
journalists to leave the country. But you have already known how British journalist Simon
Dring hid in the Hotel Intercontinental to collect news. He somehow managed to avoid the
eyes of the Pakistani forces. You all know about the reaction around the world when his report
was published in The Daily Telegraph.
However, the report of a Pakistani journalist named Anthony Mascarenhas caused a bigger
surprise and more impact in the media. Governor Tikka Khan invited a group of Pakistani
journalists to Dhaka in April to dispel the negative view about Operation Searchlight. Also,
he wanted to prove to the journalists that life was normal in East Pakistan. During the visit,
military officers themselves talked about their indiscriminate killings. Moreover, Mascarenhas
understood the real story by visiting different places. While the others returned to Karachi and
printed fake news following the wishes of the Pakistani government, Mascarenhas could not.
His conscience did not allow such an act. He initially refrained from writing news citing his
illness. Then he went to London saying he would see his ailing sister. There he met Harold
Evans, the editor of The Sunday Times, an influential London newspaper, and told him
everything. This gentleman took Mascarenhas into confidence because he had already heard
about the incidents. The editor took some time because Mascarenhas and his family would
be in danger if the news were published. Going back home, Mascarenhas sent his family
to London. However, since Pakistani citizens were prohibited from traveling abroad more
than once a year, he had to reach Peshawar and cross the impassable border on foot to reach
Afghanistan. Then he reached London by plane from there. After this, his explosive news of
9 thousand words was published. The title was in one word - ‘Genocide’. Editor Evans also
wrote a short article - ‘Stop the Carnage’. This report of Mascarenhas greatly influenced the
powerful leaders and people of the world as if it determined the course of the liberation war.
It turned out that in this way some other journalists were also able to send secret news outside
Bangladesh. Bangladeshi journalists from inside the country also sent news abroad during the
nine months. Among them, Shahid Nizamuddin Ahmed and Syed Nazmul Haque worked in
foreign media houses. The two of them and many others were martyred as intellectuals by the
75
Al-Badars (collaborators) on 14 December. However, the pictures and news sent by local and
foreign journalists shook the world’s conscience. As a result, from the beginning, the support
of the common people around the world began to build up in our favour.
Media and public representatives
Bangladeshi journalists, artists and writers who reached Agartala or Kolkata after the
invasion of the Pakistani forces also provided real information from inside the country to the
journalists of India and other countries. As a result, the Indian media had been broadcasting
the news of Bangladesh’s struggle for liberation and the refugees since the beginning of war.
British private radio station BBC, US radio station VOA, India’s Akashvani, and other news
media of the world widely broadcasted the news of the brutal attacks by Pakistani forces in
Bangladesh. In addition, they also broadcasted the news of various successes of the freedom
fighters throughout the nine months. The images and news of the difficult life of millions
of people in refugee camps, their helpless deaths, the helpless sufferings of malnourished
children, and so on added a new dimension to this.
It was seen that the representatives of the United States and the United Kingdom came to visit
the refugee camps in groups and sympathised with the sufferings of the people of Bangladesh.
Thus, many expressed solidarity with our liberation struggle. Among them, US Senators
Edward Kennedy, William Saxby, Gallagher, and British MP John Stonehouse should be
especially mentioned. Meanwhile, the former Minister of Culture of France, eminent writer
Andre Malraux expressed his desire to participate in the liberation war of Bangladesh. US
citizens besieged the port of Baltimore as they would not allow arms to be loaded on ships for
Pakistan. Their protests could not be ignored that day.
News, features and articles related to the Liberation War of Bangladesh were published in all
the famous magazines and periodicals of the world. The world-famous magazines Time and
Newsweek had cover stories on the Liberation War of Bangladesh several times, and once the
portrait of Bangabandhu was printed on the cover. At that time, the names of some journalists
reverberated in people’s mouths – Simon Dring, Clare Hollingworth, Peter Hazelhurst,
Sydney Schanberg, Anthony Mascarenhas, Julian Francis, Mark Tally, William Crawley,
Indian photographer Raghu Rai, Kishore Parekh, and others. Most of the newspapers around
the world, including the first-rate British newspapers The Daily Telegraph, The Guardian,
The Economist, The Statesman, The Times, The Financial Times, etc., and other newspapers
like The Washington Post, and The New York Times were in favour of Bangladesh. This
played a major role in shaping the world’s opinion.
Contribution of artists and writers
Artists and writers also did not lag behind in playing a role in favour of Bangladesh’s
liberation war. The famous Indian sitar player Pandit Ravi Shankar and the British singer
George Harrison of the Beatles organised the Concert for Bangladesh on August 1, 1971, at
New York’s Madison Square Garden to support the Bangladesh War. Harrison and another
famous American singer, Joan Baez, inspired the crowd by singing emotional songs about
76
Bangladesh. Even today people remember the music of Pandit Ravi Shankar, Ustad Ali Akbar
Khan, and Pandit Alla Rakha. Fifty thousand people enjoyed this concert live. Meanwhile,
artists, writers and intellectuals across India played a major role in creating public opinion in
favour of Bangladesh through various events. Expatriate Bangladeshis in different countries
also worked collectively for the support of our independence. Many international humanitarian
initiatives were also taken. The extreme suffering and death of countless children in refugee
camps inspired children from the developed world to save their tiffin money and donate to
the relief fund for Bangladesh. Many international organisations including Oxfam, Save the
Children, UNICEF worked tirelessly to help the refugees. At that time, many non-government
organisations were also formed in favour of Bangladesh. Many organisations including
Friends of Bangladesh, Americans for Democracy Action and Bangladesh Defense League
were formed in the United States. In England, organisations like Operation Omega, Action
Bangladesh, National Union of Students, etc. worked for Bangladesh.
Testimony of the Sixty
‘The Testimony of Sixty’ was published by the sixty eminent intellectuals of the world. This
is the statement of sixty renowned people who witnessed the terrible humanitarian disaster
that took place in East Pakistan at that time. Among them were Mother Teresa, US Senator
Edward Kennedy, famous journalist Clare Hollingworth, John Pilzer, and others. Mother
Teresa wrote in her testimony – ‘I have been working among refugees for five to six months.
I have seen these children and adults die. That is why I can tell the world with certainty how
dire this situation is and how urgently help is needed.’
Also, American singer Joan Baez’s voice sounded in New York’s Madison Square Garden.
Here is the call of her song composed by herself:
Bangladesh, Bangladesh
When the sun sinks in the west
Die a million people of the Bangladesh.
On one side of the 1971 liberation war, there were many tragedies, countless atrocities,
destruction, killing, disease, malnutrition, and death, and on the other side were friendship,
service, sympathy, humanity, war, bravery, sacrifice, victory, and joy of victory.
However, the world humanity stood by us that day and that is why we were able to overcome
all the obstacles and finally achieve freedom. The sun rose crimson on our green land,
overcoming the darkness.
Inquiry and data collection
After hearing everything from Nandini’s father, they feel as if they have grown up suddenly.
They have never noticed this side of the liberation war before.
Fascinated, Anwesha says, ‘Really, how many countries, how many people, how many
organisations stood by us that day!’
Adnan says very seriously, ‘We have to work very well on this issue. We all have to be serious
about this.’
77
Khushi Apa is happy to see their attitude and says, ‘You have already known about the topics
of inquiry. Now decide which questions you will find answers to for each topic.’
They decide on the inquiry questions through discussion.
1. Where and how did the huge number of refugees get shelter during the liberation war?
2. How did the news of the brutal killings in Operation Searchlight spread to the world?
3. Who helped in the formation of the first government of the People’s Republic of
Bangladesh and the organization of the liberation war?
In this way, we will create more questions. Each team will write a list of possible questions
based on their own topic, a list of sources of information, and methods of verifying the
information received.
Then all the friends in each group in the class collect information first from their own family
and then from elderly people in the area. All team members assemble the information they
have collected and discuss it. Each group discusses its findings with Khushi Apa.
- Khushi Apa supervises and checks if the project is going on according to the plan of each
team. She provides all necessary institutional support for the collection of data. However, she
never imposes any opinion; rather, she simply offers the groups necessary advice. When it is
necessary, she provides technical support (such as recorders, cameras for collecting data, etc.)
and administrative assistance (such as giving a letter on behalf of the headmaster if special
permission is required to enter a place).
- The groups interview senior citizens or expert informants about the role of foreign
journalists and foreign newspapers, radio, and television in the liberation war, the role of other
countries along with India that bore the main burden of dealing with the refugee problem,
the relationship between the expatriate government and the Indian government. They also
interview them to know about the leadership of the then Indian Prime Minister, Mrs. Indira
Gandhi and India’s contribution to the organisation of and victory in the Liberation War, the
role of the United Nations and other world organisations, the role of the Soviet Union and
other allied countries, and the initiatives of artists and writers. They try to learn about these
issues. Important information is noted down by the team members.
- Khushi Apa cautiously ensures that every member of the team can participate and contribute
to various activities by turns.
Data verification and analysis
- Khushi Apa repeatedly takes ideas from the teams on how to verify the correctness of the
information and gives necessary suggestions. However, she does not impose any opinion on
the groups.
- Everyone analyses the information collected by the groups by verifying and rejecting it.
They either accept or discard data in this process. Then they present their experiences of data
collection and verification processes to Khushi Apa and other groups in the classroom.
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Preparation and presentation of the findings

- At this stage, Khushi Apa asks, ‘How can you communicate the findings about the liberation
war that you have found through this task to others?’
- Everyone discusses in their groups and comes out with different creative and innovative
means. For example, photo books, documentaries, wall magazines, posters, leaflets,
photography or painting exhibitions, books, plays, etc. can be used. In this case, Khushi Apa
allows them to plan completely on their own, only making them aware of potential challenges
and issues. Keeping to her advice, the groups implement their plans. Then, on a national day,
they share those with students from other classes.
- This time Khushi Apa Says, ‘You can present your findings in front of teachers, students,
parents and members of the community at your school during the celebration of any national
day. These days include the 7th March, 17th March – the birthday of Father of the Nation
Bangabandhu Sheikh Mujibur Rahman and National Children’s Day, 25th March – Genocide
Day, 26th March – Independence Day, 14th April – Pahela Baisakh (Bengali New Year),
15th August – National Mourning Day, 14th December – Martyred Intellectuals Day, and
16th December – Victory Day. We will arrange for institutional or national archiving of these
information about the liberation war for further research.’
- Also, you can demonstrate your interest, understanding, and skills by organising liberation
war-based book exhibitions, year-long liberation war-based book reading competitions,
liberation war-based film exhibitions (such as Stop Genocide, Liberation War, Nine Months
to Freedom etc.), liberation war-based painting exhibition, liberation war-based photo
exhibitions, liberation war-based dramatization of plays, liberation war poetry recitation, etc.
- According to the necessary suggestions and feedback from the concerned teachers, the
friends organize their project presentation event. School teachers, thana education officers,
guardians, local elders/freedom fighters are present as guests.
An initiative to preserve the memory of foreign friends serving in the liberation war
Khushi Apa then asks if there is any permanent way to preserve the memory of those foreign
friends who helped in various ways during the liberation war. She says, ‘As a reflection of the
results obtained, you can make a ‘Liberation War Memorial Built by Students for the Foreign
Friends Who Helped in the Liberation War’ in your own locality. Also, you can make plans
or proposals for the reconstruction of such a memorial. You can think if a road or a special
space can be named after them. You can request for cooperation from your school and local
administration (upazilla or zilla) to implement these projects.
Documentation
Finally, the groups institutionally store the data of different stages of group work, the written
records of self-reflection and summaries of learning (in photos/videos/written records/hard or
soft copies of drafts) in the school through Khushi Apa.
79
Social Values and Norms
Neela is sobbing sitting in the classroom. Her friends who have come to the classroom
by this time are trying to soothe her in various ways, but Neela’s tears are flowing
wildly. At this time, Khushi Apa enters the classroom. Khushi Apa asks in surprise,
‘What happened? Why are you crying Neela?’
Khushi Apa’s question only intensifies Neela’s sobbing. At this time, other students
inform Khushi Apa of the reason of her cry. What they say is: Neela has an elder
sister. She is one of Neela’s favourite persons in the world. A few days ago, Neela’s
sister got married and went to her in-laws’ house. Today, when Francis casually has
asked Neela about her sister, Neela suddenly started crying.
Khushi Apa embraces Neela and says, ‘I understand your pain! We are all very
saddened by your suffering. But such suffering is not yours alone, almost everyone in
our society has experienced such suffering.’
When Neela calms down a little, Khushi Apa says, ‘As a group work, let’s read a part
of ‘Chhinnapatra’ written by Bishwakobi (the World Poet) Rabindranath Tagore more
than 130 years ago.’ By now, Neela stops crying and becomes curious.
Chhinnapatra (Torn Letters)
Rabindranath Tagore
….. She might be 12 or 13 but
she looked 14 or 15 because of
her being a little plump. In a boy-
like haircut, her face looked quite
charming. What a smart, witty and
clear simple look her face had! …
She had turned into a new species
of girl showing a boy’s complete
self-unconsciousness mixed
with a girl’s charm. ... Finally,
when the time for departure
came, I saw that a hair-trimmed,
bright-simple-faced girl wearing
a bracelet in round hands was
being taken into a boat. I guessed
that the poor creature was going
from her father’s house to her
husband’s. When the boat started
moving, the girls who stood on
the river bank kept watching the departing boat. One or two of them started wiping their
noses and eyes slowly with their anchal (the end part of a saree). A little girl, with very tightly
tied hair, was seen sitting in the lap of an old woman. Putting her arms around the neck of the
80
woman and her head on her shoulder, the girl was silently sobbing. Perhaps, the girl departing
in the boat was her elder sister. Perhaps, the departing girl used to join her while she used to
play with dolls. Perhaps, she used to punish her occasionally when she got into mischief. The
morning sun, the riverbank and everything all around seemed to be full of deep sadness! … It
seemed that the whole world is so beautiful but is full of deep pain. … There is a little more
pathos in any departure by a boat that goes down the river. It is quite similar to death; it is, as
if, floating from the bank of a river with the water-flow. Those who stand on the bank go back
wiping their eyes, and the person who was floating away actually disappeared....
At the end of reading the story, Mili says, ‘It is a similar incident of going to the in-laws’ home
by Neela’s elder sister!’ Saba says, ‘Some more girls are crying too.’ Then Rafiq says, ‘Well,
everyone is suffering so much. Then, why is the girl allowed to go to her in-laws’ home? And
why do girls have to go to their in-laws’ home after marriage?’ Neela says, ‘I also asked the
same question when my sister went to her in-laws’ home. Everyone said that this is the norm.
After marriage, girls go away from their father’s home to their in-laws’ home.’ Omera says,
‘Not all the girls go to their in-laws’ homes. Girls of the Garo and the Bedey communities do
not have to go to their husband’s homes after marriage. Rather, in their societies, husbands
come to their wives’ homes.’ Now Bushra asks, ‘Then, why are the systems different for
different communities?’ Khushi Apa says, ‘Great! The discussion sounds intense. You have
asked some fascinating questions. Well, before looking for answers to these questions, let us
work with another picture.’
“Entertain us with sweets!”
When the son was

born, everyone
said,
When he got When his

married, relatives birthday came,
said, his friends said,
“Entertain us with
sweets!”
When he got
When he got a admitted into a
job, his friends reputed school,
said, his friends said,
When he
graduated from
university,
everyone said,
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Khushi Apa asks, ‘Have you ever seen any incident like the one shown in this
picture?’ Fatema says, ‘A baby was born in the house next to ours. Everyone in the
neighbourhood was fed sweets sent from the baby’s house.’ Ganesh says, ‘My parents
gave sweets to everyone after the publication of my elder sister’s exam results.’
Ayesha says, ‘My younger maternal uncle brought sweets to our home after getting a
job.’ Khushi Apa says, ‘These are different incidents but there is something common
among them.’ Anwesha says, ‘Yes, Apa, all is good news.’ Khushi Apa says, ‘It is
a custom in our society to share sweets with others when something good happens.
Now let’s do something funny.’
Khushi Apa shows them the following pictures and asks, ‘What do we see in the
picture?’
By looking at the pictures, they describe them as exchanging salam when meeting
someone, touching the feet of elders as a part of pranam, exchanging garlands, eating
panta-ilish (soaked-fermented rice with hilsha fish) on Pahela Baisakh, standing up to
show respect to elders, giving them a place to sit, talking with a smile when meeting
someone, and entertaining guests at home.
Khushi Apa: These are different practices prevalent in our society. Do you remember
any other practice similar to these?
Anwesha: Offering flowers to Shaheed Minar on February 21.
Mozammel: The sitting of the grooms on high branches of trees during wedding in
the Bedey community.
Anai: ‘Water sport’ by the Marma community during the Shangrai festival (the New
Year celebration).
Francis: Keeping the first fallen tooth under the pillow.
Salma: Cutting cakes on birthdays.
Mahbub: Leaving the toilet neater and cleaner after using it.
Hachcha: Not to fart in presence of others.
Listening to Hachcha’s words, everyone starts laughing. Khuship Apa also joins in the
laugh and then she says: Wow, we know about many social norms and customs of the
country and abroad! Now let’s do something interesting with them. Using the chart
below, let us talk with our family members, relatives and neighbours to make a list of
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the social norms they follow. Where did they come to know about these norms? What
happens if the norms are not obeyed? Let’s find out the answers to these questions. A
social norm is mentioned in the chart as an example. List all the norms you find and
find out the answers to the questions. If necessary, add more rows to the list to include
as many social norms as possible.
Serial List of social norms Who told you to observe this norm? / What may happen if this norm
Where did you know this norm from? is not observed?
1 To respect the Parents, elder relatives Everyone will dislike
elders me and call me
unmannerly.
2 ...........................
3 ...........................
4 ...........................
After a few days, everyone brings his/her list to the classroom. It is found that every
list includes a lot of social norms. Khushi Apa says, ‘You have done a wonderful job.’
Then, from their presentation, it is found that -
● In most cases, everyone has come to know about the social norms from their
families, neighbours and elders.
● Everyone thinks that no punishment is given for violating these norms and
regulations. However, people of the society dislike the violators.
Now let us do the task using the table above. Let us inquire for ourselves from the
persons whom we will ask the questions for making the list:
● What do they think about these rules and norms?
● Where do they think they got the rules from? Or,
● What happens if the rules are not obeyed?
Now Khushi Apa says,

These unwritten rules of the society are called social norms or customs. Social norms
tell us how a person should behave in different situations, in different environments
and with different people. There is no legal obligation to follow these norms, but if
anybody does not follow them, people in the society may dislike him/her.
Shihan says, ‘But we saw that our friend Neela and her family and even all the people
in the story of Rabindranath Tagore suffered a lot while following the norms!’ Saba
says, ‘I also find that many norms are giving us pleasure and benefiting us a lot. For
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example, respecting elders, giving them a place to sit, cleaning up the toilet after
using it, etc.’
Khushi Apa says, ‘You are right. Many norms are sometimes difficult to follow. But
most of the norms are quite beneficial to us. Thinking about or analysing what we
have done so far, now let’s find out what the characteristics of our social norms are.’
The following characteristics come out from the discussion of the students:
Characteristics of social norms

1. Social norms are always socially constructed.
2. Social norms are an essential part of the society.
3. Social norms can be good or bad.
4. Different countries may have different social norms on the same issue.
5. Norms are mostly unwritten rules.
6. Every person in the society tries to follow the social norms.
7.Two types of norms are seen in the society: prescriptive and prohibitive.
Prescriptive norms instruct people to do something and prohibitive norms forbid
certain actions.
Bushra says, ‘These norms are quite understandable. But there is one thing that I can’t
understand at all. What do the norms actually do in society?’ Khushi Apa says, ‘Let’s
see what role these social norms play in the society.’
Roles of social norms in society

1. They determine how people should behave in a society.
2. They play a role in ensuring that everything works properly in a society.
3. It plays a role in achieving the main purpose of human society: to live in
peace and harmony with all.
4. If everyone practices the same behaviour following the existing social
norms, the daily activities of the society can be done smoothly.
5. They set a common standard by which the daily activities of the people of
the society are done following more or less similar routines.
6. Create opportunities to practice social values.
7. They help create a sense of success in people by determining the criteria for
success as per the views of the society.
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Goutam says, ‘But I don’t understand why everyone in the society follows the same
norms or rules.’
Khushi Apa says, ‘You have asked a very smart question. I feel very happy when
students ask such attractive questions.’ Then she smiles mysteriously and says, ‘But
we won’t find the answer to this question today. We’ll work on it tomorrow.’
The next day, Khushi Apa enters the classroom in a very cheerful mood and finds
that the headmaster himself has come to the classroom and is explaining something
to students. The face of every student looks quite serious. When Khushi Apa enters,
everyone stands up and greets her. But Salma, Rupa, Mamun, Roni, Adnan, Shihan,
Anwesha, Sumon, Anai, Ganesh, Salma and Fatema neither greet her with salam/
namaskar/salutations nor stand up to show respect to her. Besides, they stay sitting
quietly with mischievous smiles on their faces. The headmaster says to them in great
disappointment, ‘You have done the same thing again!! You have shown disrespect
to the teacher! Haven’t you understood what I have been telling you so long!’ He
looks at them again and again with annoyance. Then looking at Khushi Apa he says,
‘You don’t need to say anything! Teachers of Maths, Bangla and Science came to this
classroom before you. Although every student has treated those teachers respectfully,
these few students sitting in the front benches have been behaving very strangely and
inappropriately since morning.’ Khushi Apa requests him to tell her the incidents in
detail. The gist of what the headmaster tells her is that Salma and Rupa have come
to school wearing bold red lipstick ignoring school norms. When anyone including
Mamun, Anwesha and the teacher has asked them for something, they have given it
using their left hands. Though they are persuaded repeatedly not to do so, they have
done the same thing. Kankon has come to school with her shirt buttoned at the back.
And Shihan, Roni, Sumon, Anai Mogini, Adnan, Saba haven’t greeted teachers with
salam/namaskar/salutation. They haven’t even stood up to show respect to them. The
teachers are very distressed by their behaviour.
Khushi Apa now reassures the headmaster saying, ‘You need not worry, sir. All of
them are very well-mannered. They have done everything at my suggestion. They
have done so to understand practically why people follow social norms. Yesterday,
without telling anyone, I advised them to behave with all in this way. I didn’t tell
you either to keep your spontaneity unspoiled. On behalf of me and the students, I
apologise for the temporary inconvenience caused to you.’ Then the students stand up
and express their apology to the headmaster. The headmaster now smiles and leaves
the classroom expressing best wishes for them.
Then Khushi Apa says to everyone with a smile, ‘Let’s analyse a little what we
have learnt from this experience.’ Then she tells the students who took part in this
experiment to discuss their experiences. After this, using the following table, they
present the key points that have come out of their discussion:
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Name of the Description of
Description of reaction
student behaviour
Salma, Rupa They wore bright Family – Father, mother, elder brothers and sisters, and
red lipstick grandmother grew very angry
ignoring the Neighbours – As soon as they left the house, they met the aunt
school norms of the neighbouring house. She frowned and asked whether
they were going to school or to any picnic!
On the street – People looked at them with strange looks.
In the school – The gatekeeper did not want to let them enter
the school.
Classmates – Laughed and mocked
Teachers – Felt hurt. Became disappointed. Tried to explain
the norms to them.
Mamun, Whenever Family – Father, mother, elder brothers and sisters, and
Anwesha anyone, including grandmother scolded them and forced them to use their right
the teachers, hand
asked them for
something, they Neighbours – Asked with annoyance what happened to their
gave it using their right hand
left hand
Classmates – Forbidden that left hand should not be used with
the teachers because they might get angry
Teachers – Were injured. Became disappointed. Tried to make

them understand the norms.
Zamal Came to school Family – Father, mother, elder brothers and sisters, and
with her shirt grandmother were very angry. They also laughed over the
buttoned at the incident.
back Neighbours – Asked whether new fashions arrived in the
market.
On the street – People looked strangely. Laughed over the
incident.
The school gatekeeper – Did not want to let him enter the
school. Said to wear the the shirt properly and enter the school
campus later.
Classmates – Laughed. Satirised.
Teachers – Felt hurt. Became disappointed. Tried to explain
the norm to her.
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Shihan, Neither greeted The teachers – Took them to be impudent. Felt hurt. Became
Roni, the teachers with disappointed. Tried to make them understand the norms.
Sumon, Anai salam / namaskar
Mogini, / salutation, nor
Ganesh, stood up to show
Saba respect to them
Khushi Apa jokingly asks the students who participated in the task, ‘Well, how was
your experience?’
Salma says, ‘It was really very bad. Everyone’s words and behaviour made me feel
that I am a very bad girl.’
Anai Mogini says, ‘I have suffered a lot. Everyone thought that we were very impudent.’
Mamun and Anwesha also agree with them. Kankon says, ‘Everyone treated me like a
funny joker. I felt like running away to somewhere else. I was thinking about the time
when I could wear the shirt properly.’
Roni says, ‘But none of us want to be known as funny or impudent persons. Now we
understand very well why people follow social norms!’
Filling in the table after discussing the experience of Salma and Shihan, Khushi Apa
tells each of the rest of the students to choose a norm for experiment. She then tells
them to stop following that norm for one or two days and then to fill in the above
table. However, she warns everyone to inform either the father or the mother with an
explanation of the matter. It is needed because if there is any problem, parents can
explain the matter to others.
After a few days, everyone completes the tasks and comes back to class with a new
experience. They analyse their experience in groups. In the analysis, they find some
reasons why people follow social norms and present the reasons in the classroom. The
reasons identified from their presentation are given below:
Why do people adhere to conventional social norms?

1. Norms benefit the people of the society in various ways. Beneficial norms help
people learn how to behave with different people in different environments. These
give clear ideas about both good and bad behaviours. These help maintain order
in leading the daily life in society.
2. People generally prefer living together with family, neighbours, relatives, friends
and acquaintances. So, they respect everyone’s likes and dislikes. As most of the
people in the society follow the social norms, even if someone has a different
opinion about the norms, he/she accepts others’ opinion.
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3. People generally believe that the actions or thoughts of the majority of people are
correct. It is impossible for any human being to know what the preferred behaviour
of most of the people is. People make mistakes by taking the behaviour of people
around them for the behaviour of the majority of people. As a result, taking the
behaviour of the surrounding people as the preferred behaviour of the majority of
people, they follow the behaviours or norms of the people surrounding them.
4. People generally like to remain in groups. Wherever the front part of a group goes,
the rear part also goes there without being able to see from behind where the front
part is going. In the same way, the people of the society also imitate the norms
followed by their forefathers without analysing those norms. They do so for the
reason that not everyone is subject to making mistakes.
5. Dissidents (people who think differently) generally consider themselves a minority
in the society. They think others have outnumbered them or the others are a
majority. Finally, they change their own norms and accept the norms of others.
6. People make assumptions about what norms and regulations most people like.
Though his/her assumptions are often wrong, he/she follows the rules based on
that assumption.
7. The young generation is influenced by the norms followed by popular and influential
people in media.
8. Through various social institutions, society exerts pressure in different ways on
people to conform to its norms.
Values
The next day Khushi Apa comes to the classroom and says, ‘Let’s see some more
pictures from the book today.’ Then all of them look at the following pictures together:
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After the pictures being observed, Khushi Apa tells the whole class to form groups.
Then she asks them to participate in group discussion on what they understand the
pictures are about and to present their understanding in groups.
All of them then form groups and present their ideas arranging them using the table
below:
Serial Title of the picture What came to mind seeing the picture
1 Let us keep the surroundings clean – let us If all perform their social work together, all
stay well together (This is an example) can live well together. (This is an example)
2
3
When everyone’s presentation is over, Khushi Apa says, ‘From your presentation, it
is understood that the pictures depict some social events where a person or a group of
people is doing something. Well, tell me whether all the actions shown in the pictures
are good or bad.’ Everyone responds, ‘Good!’
Khushi Apa says, ‘If someone does these things, what kind of person do we think
he/she is?’ They respond, ‘Good person.’ Khushi Apa asks, ‘What characteristics
of a good person can you see in the pictures?’ ‘Serving the society, kindness, love,
philanthropy, the mentality of cooperation,’ they reply. Then Khushi Apa wants to
know about the other characteristics of a good person. In response, they mention
various characteristics.
Khushi Apa again asks, ‘Well, how do we come to know that these are the characteristics
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of good people?’
Everyone remains silent for a while. After a while Aurorin replies, ‘These are learned
from the elders. My father often tells me to treat everyone well and to help people.’
Now slowly everyone starts expressing themselves. Omera says, ‘My maternal aunt
has told me that if I ever see any helpless, weak, blind or crippled person on the street,
I should help him/her.’
Khushi Apa says. ‘That means that our parents, relatives, neighbours or society have
taught us that these are good deeds. It appears that most of the people in the society
consider these deeds as good deeds.’ Everyone says, ‘Yes, Apa.’
Khushi Apa instructs, ‘Now let’s identify and do some deeds that are considered good
in both the family and the society. Then let’s find out the principles behind doing all
these good deeds.’
Serial Examples of good deeds recognised by society Principle

1 Helping aged people cross the road Philanthropy/
benevolence
2 Listening to others’ opinions respectfully Tolerance
even if the opinions are difficult to accept
3 Not to take things of other people without
permission
4
5
Together they find many socially accepted principles of good deeds. Khushi Apa says,
‘The principles by which we understand what is good and what is bad are called
values.’
Values
Values are the socially accepted principles that generally give the people of the
society an idea of what is right and what is wrong. They teach people to understand
the things that are valuable or important in social life.
Through these values, we can learn what society will and will not accept. They
maintain order in society. Society constantly makes people familiar with these
principles in various ways. Acceptable values in various societies are found in
various sayings, rhymes and proverbs. Let us learn some African proverbs–
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African proverbs
● He who does not want to obey any leader, cannot lead others.
● In times of crisis, wise men build bridges but fools build walls.
● If you want to go fast, go alone. If you want to go far, go together.
Some Chinese proverbs

● The hand of the giver of flowers has some fragrance.
● You give a poor man a fish and you feed him for a day. You teach
him to fish and you give him an occupation that will feed him for a
lifetime.
● If you don’t want anyone to know what you do, then don’t do it at all.
We have such proverbs in our country also:

● Dashe mili kori kaj, hari jiti nahi laj. (United we stand, divided we
fall.)
● Dharmer kal batase noṛe (Virtue proclaims itself.)
● Samayer ek phor, asamayer dash phor. (A stitch in time saves nine.)
They discuss in groups the meaning of the proverbs and the values they uphold. Some
proverbs talk about mutual cooperation, some about the value of punctuality. Mili
says, ‘Very funny! If we know the proverbs of different countries, we can also know
a lot about the values of that society.’
Proverbs Values
In times of crisis, wise men build bridges but fools Mutual cooperation
build walls.
If you don’t want anyone to know what you do, then Honesty
don’t do it at all.
Dashe mili kori kaj, hari jiti nahi laj. (United we stand, Unity
divided we fall)
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Khushi Apa then asks them to form groups and collect proverbs from foreign
acquaintances, the internet, people around them, various books etc. She also asks
them to find out the values in those proverbs and present the work using different
means.
Let us, like them, collect the proverbs of different countries from different sources,
and then present them finding out the values they uphold.
After the presentation Khushi Apa says, ‘I am very happy that we have found many
important values. We have identified several values that are considered important in
our society. Some of them are -
Solidarity, patriotism, tolerance, harmony, respect, honesty, freedom of expression,
philanthropy, kindness, integrity etc.
Mamun says, ‘But Apa, sometimes norms and values seem quite similar to me.’
Rupa says, ‘I think social norms help us know how to behave in certain situations.
An example of such behaviour is covering the mouth and nose with a handkerchief/
tissue paper when sneezing or coughing or doing it into the elbow when no tissue/
handkerchief is available. Another example is the act of showing respect to elders.
Besides, values generally give general ideas about what action or behaviour is good
and what is bad. For example, honesty, benevolence etc.
Khushi Apa says, ‘You are absolutely right. Let’s find out the differences between
social norms and values from the table below.’
Serial Social norms Values
1 Social norms are the ideals Values are principles that help people in
of how people in a society a society understand what behaviours or
should behave in a given actions are valuable or good and what
situation. behaviours are bad.
2 Norms are the guidelines Values are general principles of
for specific behaviours in a behaviour.
given situation.
3 Norms are socially expected Values are principles or beliefs held by
behaviours. a person.
4 Different societies have Different persons believe in different
different norms. values.
5 Examples:
Exchanging greetings when meeting someone, respecting the elders, covering the
mouth when sneezing and coughing, expressing apology when bumping into someone,
etc.
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Examples:
Honesty, courage, kindness, respect, tolerance etc.
Let us look for norms and values
Khushi Apa says, ‘We come across various norms and values in our day-to-day
experience. Let’s try to understand the matter once again from the story of Aritra.’
First Day at School
Aritra is going to attend school for the first time today. His mother has been preparing
him since morning and giving him various advice. She has advised him to pay salam
to the elders of the house by touching their feet before he goes to school. She has
also advised him to greet the teachers with salam after reaching school. After Aritra
pays salam to his dadi (father’s mother) by touching her feet, she gives him a twenty
taka note and says, ‘I pray for your great success in life.’ At that moment, a lizard
starts ticking chuk…chuck…. Dadi also imitates the ticking sound of the lizard
immediately and taps the table three times with her finger. She also advises Aritra to
be polite and quiet at school and not to engage in any quarrel or fight with anyone.
While putting the tiffin box in the school bag, his mother says, ‘Share it with your
friends. Use right hand while giving anything to or taking anything from anybody.
Do not give anything to anyone with your left hand.’ After hearing all these rules
and norms, Aritra starts feeling a little scared. He says goodbye to everyone at home
before leaving for school with his father. At the time of stepping out of door, his
father says, ‘Place the right foot first.’ He also advises him as much as possible until
he reaches the school. Aritra’s fear increases more. As he enters the school gate, the
gatekeeper uncle gives a pleasant smile looking at him. From that moment, he starts
thinking of the school quite close to him.
Khushi Apa says, ‘Let’s find out what norms and values we find in this story.’
Rules and norms Values
Let us do the same task as them.
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Election
Seeing Ganesh’s looks, it is clear that he is very upset today. Khushi Apa asks, ‘What
happened to you today?’ Ganesh says that a three-year-old boy living near their house
unknowingly moved on the road while playing. The child was seriously injured after
being hit by a car. Ganesh’s father went to the hospital to donate blood for the child.
Deepankar learned from his father that the boy was suffering a lot. Khushi Apa wants
to know whether anyone noticed that such a small boy was going towards the street.
She wonders why no one noticed it. In fact, his parents left him with his two elder
brothers and went out. But none of them closed the door. The brother thought that his
sister would close the door but the sister thought that her brother would do so. No one
even noticed where the younger brother was as each of them thought that their younger
brother was with the other sibling.
Everyone in the class becomes very upset listening to the incident. Saba says, ‘The
boy’s siblings seem to lack values.’ ‘What do you mean?’ asks Mamun. ‘If they had
a little sense of responsibility, such an incident would not have happened,’ says Saba.
Anai says, ‘It may not be their lack of irresponsibly. Maybe it’s just a misunderstanding.
But the result is fatal.’ Anwesha says, ‘If their responsibilities – like who would close
the door and who would take care of the brother – had been divided earlier, this
accident could have been avoided.’ Khushi Apa says, ‘These words of Anwesha are
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very important!’ All agreed that tasks are done more smoothly when responsibilities
are shared in families or groups. Goutam says, ‘Apa, by making committees in our
clubs, we can work well because the responsibilities of the committee members will
get assigned.’ Mili says, ‘But our committees are about to expire. New committees
need to be formed.’
It is fixed on that day that election will be held to form the committee of the Wildlife
Conservation Club in the beginning. They fix the election date. It is decided that there
will be the same committee for the students of classes VI and VII. Students of class
VI will also be included in the election.
On the basis of everybody’s discussions, they prepare a list of posts needed in the
committee of the Wildlife Conservation Club. They also list names of the students
expecting nomination in the election and the posts they expect to be nominated for.
List of Committee Members for Wildlife Conservation Club

President:
Vice President:
General Secretary:
Treasurer:
.....……….. Secretary:
………….. Secretary:
………….. Secretary:
Member 1:
Member 2:
Member 3:
.............
Khushi Apa says, ‘You are taking preparation for election. Now who will organise the
election?’ Therefore, a three-member committee is formed to organise the election.
The committee is named Election Commission. The commission allots symbols to
the election candidates. Voter list is made by writing the names of all the students of
the class. The commission also makes election rules and regulations. These rules and
regulations are termed as Election Code of Conduct.
Election Code of Conduct

● Campaigning should not be done in such a way that does not disrupt class
activities
● Posters cannot be attached outside the settled places
● Each student can vote only once. Let us make a committee like them.
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The whole school revels in a festive atmosphere! Three panels are taking part in this
election. Three attractive slogans have also been created.
Every neighbourhood, Let us take the

We are the children of locality and area will be responsibility of food,
nature; so, let us take a wildlife sanctuary medical care and shelter
care of her for helpless animals
All are quite enthusiastic about creating posters for elections, making slogans, singing
for campaigns and giving speeches! The participating parties have also prepared their
election manifestos. The manifesto describes what they will do to save wildlife if their
panel wins the election. Placards are also made with election promises written on
them. Processions holding the placard are also held daily during the tiffin break.
Let us tak
e the
responsib
ility of fo
medical c od,
are and
shelter fo
r helpless
animals
e Every
We are th e; neighbourhood,
of tur
n a
children locality and
take care
so, let us area will be
of her a wildlife
sanctuary
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The following election song has been composed imitating the tune of punthi (poetic
tales for reading out aloud). It has been sung by all the senior and junior students of
the school:
শ�োন�ো শ�োন�ো বন্ধুরা সব, শোন�ো দিয়া মন,
বন্য প্রাণী সংরক্ষণ ক্লাবের হবে নির্বাচন
সবার ভ�োটে সফল হবে এমন আয়�োজন।
সঠিক ল�োকের সঠিক পদে থাকা প্রয়�োজন
চিন্তা করে ভ�োট দিয়�ো তাই সুধী সর্বজন।
Finally, the election day has arrived. The Election Commission has already ordered to
stop campaigning on this day. They have also produced ballot papers with candidates’
election symbols.
Election of Wildlife Conservation Club

Place to stamp the voting
Name of the candidate Symbol
seal
There is a joy of the festival in everyone today! Hundred percent votes have been
cast! No student of Class VII is absent today. All have performed their duty as active
citizens.
When the voting is over, the votes are counted with the help of volunteers. The
moment the name of each of the winning candidates is announced, everyone shouts
in joy. After the names of all the winning candidates are announced, the winners are
congratulated. The teachers praise them for arranging a joyful election.
The list of the names of the winners in the Election of Wildlife Conservation Club is
hung on the notice board.
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Like the students in Khushi Apa’s class, let us follow the steps below to organise the
election of Wildlife Conservation Club:
● Making a list of the posts needed in the committee of the Wildlife
Conservation Club on the basis of the discussion with all
● Forming multiple panels of different candidates
● Forming the Election Commission, helping them prepare election rules and
ballot papers, and assisting the commission in organising the elections
● Conducting election campaigns by making slogans, manifestos, posters,
placards, songs etc
● Hanging names of the committee members on the notice board after
arranging elections and electing the committee members by casting votes
Election Centre
Khushi Apa says, ‘The election of the members of the legislature of Bangladesh is done
in the same way we have elected the committee of the Wildlife Conservation Club. The
legislature (or legislative body) of Bangladesh is called Sangsad (The Parliament). However,
there are some differences between our election and the National Parliament Election. In the
parliamentary elections –
● Bangladeshi citizens of at least eighteen years of age can vote
● The candidates can participate in the elections from political parties or as
independent candidates
● Bangladesh is divided into 300 seats (constituencies). By directly electing one
Member of Parliament (MP) from each constituency, 300 MPs are elected.
● As per the constitution, the elected MPs select fifty women MPs for the reserved
seats for women. They also elect the President. Prime Minister and other ministers
are appointed by the President
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Mahbub says, ‘We will form the club committee through election and manage the
activities of the club. However, what happens through the national election?’ In
response, Khushi Apa says, ‘The Members of the Parliament or the legislature are
elected in this way.’
Anwesha proposes, ‘Let us first perform an inquiry-based task with the help of
textbooks, various other books, internet, teachers and other people who know a lot
about this subject. Then let us use the similarity-dissimilarity chart to bring out the
similarities and differences between the election of our club and the national elections.’
Khushi Apa draws the following diagram on the board. She says, ‘We will write about
our election on the left side and about the national election on the right side of the
chart. In the middle, we will place the issues that are the same in both the elections.
Such a diagram is called a ‘Ven diagram’.’
Wildlife Conservation Club Elections National Parliament Elections
Similarity
Bangladeshi citizens
Voters are the Election by aged eighteen years can
students of Class direct vote cast votes
VII of .........
School
Like them, let us fill the chart of similarities and differences between the two elections.
Salma says, ‘Whatever the differences between the parliamentary election and our
election be, there is a great similarity! In both the elections, the preferred candidates
can be elected by voting. It gives everyone an opportunity to give his/her opinion.
Those candidates speak in the Parliament on behalf of everyone. That is, opportunity
is created for everyone to express his/her opinion.’
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Law on ‘street animals’ passed in the Shadow Parliament
Anuching says, ‘I saw the news that there are some foxes in Naogaon’s Paharpur
museum area. The fox is now an endangered species. Fazlul Karim Arju, the custodian
of the museum, along with his colleagues, feeds the foxes every day. He takes care of
the baby foxes.’ Fatema is about to agree to Anuching’s opinion, when Goutam says,
‘It is difficult to find out a fox!’ Shihan says, ‘A fox may or may not be found but
many helpless dogs will be found on streets. There is no arrangement to provide them
with food, shelter and medical care. We can work for them.’ Hachcha says, ‘There is
a cat in our area. It steals and eats food from everyone’s house. That’s why sometimes
people beat it. That day, one of our neighbours was saying, “I will kill the cat if I can
catch it.” Can we save that cat?’ Salma proposes, ‘Through Wildlife Conservation
Club, we can help street cats and dogs.’ Sumon says, ‘The inhabitants of a house next
to us had gone to a tour keeping a bird in a cage. When they came back, they found
that bird dead. We can also protect such caged birds.’ Ganesh says, ‘Street cats and
dogs eat dirty things and spread germs. They can also bite if they get such a chance.
We should rather work to save the caged birds.’ Some students also agree to Ganesh’s
words.
When Khushi Apa comes to class, the argument is still going on. Khushi Apa says,
‘We can solve this crisis through the club!’ Shafiq says, ‘Apa, if we knew what
work we would do, the club could have started functioning. But we have not yet
decided whether to work with street dogs or with caged birds.’ Khushi Apa says, ‘You
must have seen the National Parliament sessions on television, haven’t you? With
the members of the club, we can form a Shadow Parliament following the National
Parliament. In that parliament, the question whether we will help the street dogs and
cats or any caged bird may come in the form of a bill.’ Hearing this proposal, the
students show great enthusiasm. Khushi Apa says happily, ‘Now we will sit in the
parliament and decide to enact a new law. Our classroom will be the legislature.’
From among the winners in the club election, the general secretary is made the
President. The President appoints the elected Chairman of the club the Prime Minister.
The Prime Minister then nominates Law Minister, Forest and Environment Minister,
Water Resources Minister, Health Minister and so on. The President appoints them. A
Speaker has also been appointed. The rest of the winning panel includes the MPs of
the ruling party and others are the MPs of the opposition party. Saba says, ‘Great! We
have, in fact, formed the government!’
On the basis of discussions, a few Members of the Parliament have prepared a draft
law stating that Wildlife Conservation Club will help any homeless animal and take
necessary action even if a person does not take proper care of his/her pet. A member
of the opposition then presents the draft law in the form of a bill in the Parliament.
Members of the Parliament from the government and the opposition party debate
among themselves. Finally, the Speaker calls for a voice vote. ‘Aye (Yes)’ wins in the
voice vote. When the law is presented in written form, the President signs it. Thus, an
Act of Wildlife Conservation Club has been enacted.
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After the law is passed, there is no restriction on them to work with any street dog or
cat or caged bird. But there is also a condition in the law. In any risky job, advice of
elders along with utmost precautions should be taken.
Then, working in groups, they use the table below to finalise their plans for what they
will do throughout the year. The contents in the table below are just examples.
Serial Job description Designated Persons who can help Locality where Duration
person in the locality the work will be
done
Planting trees to ensure a

natural source of habitat
and food for wildlife
Keeping a water bowl

and a food bowl in front
of each house to provide
the street animals with the
food that remains extra in
the house
Arranging temporary
shelter for baby and sick
animals
Providing free or low-cost

treatment to animals after
consulting a veterinary
physician
Making posters for

raising public awareness
to remove people’s
hostility towards street
animals and to release
caged birds.
Attempting to discourage
the sellers of caged birds
from their acts of selling
those birds
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Let us also make laws on wildlife conservation in the shadow parliament like them
and make our own plans using the table above to protect them.
The branches of government
Neela says, ‘We have formed the government and made the law also. What will
happen if no one obeys the law?’
Khushi Apa says, ‘The government works through three branches.’ Khushi Apa then
shows them a poster.
Legislature: Makes and amends laws. Prepares the budget by calculating the yearly
income and expenditure of the country.
Executive: Enforces laws within the state. Recruits permanent employees of the state.
Judiciary: Judges the person who violates the law.
Khushi Apa now shows them another poster. She asks, ‘What can you see?’ Rupa says,
‘Government is an institution but it functions through three different institutions.’
‘Government itself is a part of another institution. That institution is the state or the
country,’ Rupa says. Khushi Apa says, ‘Greatly said!’
Khushi Apa then shows them some more pictures and says, ‘These elements are
needed to build a state.’
Characteristics of a state
● In order to become a state, it requires a government along with a
specific territory, people and sovereignty (the ability to function with
full freedom without the interference of any outside institution).
● The state implements all its wills or functions through the government.
● Generally, the state cannot be seen anywhere.
● But in a particular territory, the existence of the state is felt when it
enforces laws on the people without being controlled by any other state
or power. Its existence is also felt when it performs various functions
for the welfare of the people.
● A state is a socio-political institution formed by the collective will of
the people of a territory.
● The people are the real owner of the state.
Institutional values
Khushi Apa wants to know, ‘How was the experience of the election and the shadow
parliament?’ They say, ‘We liked it very much! It was great fun!!’ Khushi Apa asks,
‘Well, did values and norms also work in the election we took part, the government
we formed and the bill we passed in the shadow parliament? Let’s find out.’ They find
out the norms and values and make a list of them accordingly.
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Norms and values in socio-political institutions
Name of the relivant Name of social norms

Serial Description of the task
socio-political institution and values
1 To let others express their ...... Democratic values
opinions
2 Expressing self-opinion ...... ...

3 To respect the opinion of ...... ....
all
4 Making decisions on the ......
basis of the opinion of the
majority
5
6
7
8
9
10
11
Using the table above, let us make a list of the values we have learned from our
experience of the election and the shadow parliament and also from our tasks related
to the state and the government.
Salma says, ‘But Apa, we saw on television that the members of the reserved seats
for women speak in the parliament session. In our shadow-parliament, there was no
member of the reserved seats for women!’ Khushi Apa retorts, ‘What would happen
if there were totally no women in the parliament?’ They all say that it would not be
good at all. ‘Why?’ asks Khushi Apa. They say, ‘Only men will have the opportunity
to participate, women will not. It is unfair. Both the male and the female have equal
rights in everything.’ ‘I don’t think women should have the right to vote,’ says Khushi
Apa. None of them could accept Khushi Apa’s words. All of them engaged themselves
in arguments. Khushi Apa emphatically says, ‘Women will manage the house and
family; it is not their job to see how the country will be run. Besides, they are not that
talented. In fact, they should not engage themselves in politics at all.’ Hearing Khushi
Apa’s words, they become greatly shocked!
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Then Khushi Apa says with a smile, ‘People used to think like this even a hundred and
fifty years ago. If you were the people of that time, you would consider my words
absolutely right.’
Even in 1908, women living only the black-marked part of the world had the right to vote
Once in Australia, only the white people could cast their votes according to law. ‘Why was
such a strange law made there?’ they ask in surprise. Khushi Apa says, ‘You have asked a
very good question. Well, can you remember who make the law and how they make the law?’
Siam speaks up, ‘Laws are made in the legislature (legislative body)! It is based on the opinion
of the members of the legislative body!’
Goutam says, ‘But the members of the legislature are elected on the basis of the opinion of all the
members of the society! Why did people vote for such candidates then?’ Salma asks in surprise,
‘Does that mean that the social norms and values of the people of that time were also like that!!’
Then Khushi Apa says, ‘Let’s read a part of the biography of Rammohun Roy (popularly spelled
as Ram Mohan Roy), a famous social reformer and literary figure of our country, and see how
social norms and values work among people and how they change over time.’
You may have heard the name of Ram Mohan Roy. He is called the first modern Bengali. He
was born in 1772 in an aristocratic Brahmin family in
Hooghly district, India. Though he learned Sanskrit
at first, he later learned Persian and Arabic out of
self-interest. He mastered these two languages so
well that many people used to cut jokes by calling
him ‘Maulvi Ram Mohan’ (a Maulvi is an expert in,
or a teacher of, Islamic law).
However, this visionary young man did not find it
difficult to understand that learning the English
language was essential for future development. That
Ram Mohan Roy is why Ram Mohan mastered this language well from
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an Englishman. He worked for the introduction of modern education in the country.

At that time, there was a very inhuman evil practice in the Hindu society in India. This
practice is known as satidaha or co-death (or widow burning). In this system, if the
husband died, the wife was also burnt on his pyre. Ram Mohan took initiatives to stop this
practice. At that time, Bengal was under the English rule. Though the rulers were against
this practice, they were hesitant to take the initiative themselves to change a traditional
system of this country. However, Ram Mohan sought the cooperation of the English rulers
to stop the practice of satidaha.
Though Ram Mohan was born in a devout Brahmin family, a personal experience played a
role in creating this anti-conventional rebelliousness in his thinking. His elder brother Jag
Mohan Roy’s wife was Alakmani Devi. Ram Mohan respected this baudi (elder brother’s
wife) like a mother. When his elder brother Jag Mohan died prematurely, arrangements
were made due to social pressure for baudi Alakmani to be burnt to death on her husband’s
pyre. She herself did not want to be sati or chaste in this way. On hearing the news, Ram
Mohan rushed to save his baudi. But before he arrived, it was all over. He only saw the
crowd shouting Jai, Sati Alakmanir Jai (Victory, the victory of the chaste Alakmani) with
demonic joy amid the sound of the dhak (a musical instrument) and the smoke of the
dhuno (a kind of incense).
“Ram Mohan stood like a stone statue beside boudi’s pyre. With fire in one eye and
tears in the other, he vowed that at any cost in his life, he would eradicate this demonic
practice of femicide from India forever.”
Highlighting this incident, novelist Narayan Gangopadhyay writes, “Ram Mohan
stood like a stone statue beside boudi’s pyre. With fire in one eye and tears in the
other, he vowed that at any cost in his life, he would eradicate this demonic practice
of femicide from India forever.”
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Though Ram Mohan was a philosopher and contemplative man, he was an active man
with practical sense. As a result, he started working to make the idea of that day a reality.
Using the logic of the scriptures, he wrote Sahamaran Bishayak Prabartak o Nibartaker
Sambad (A Conference between the Advocate for, and an Opponent of Practice of Burning
Widows Alive). Conservative Hindu pandits or scholars in scriptures started campaigning
against him to initiate social resistance. However, Ram Mohan was a brave man with
a generous heart. Fortunately, Lord William Bentinck came to India at that time as the
Governor General. He highly respected Ram Mohan for his learning, intelligence, courage
and honesty. The Hindu society was divided into two groups over the initiative to stop the
practice of satidaha. Although many kings and princes were against the initiative, some
pandits were in favour of Ram Mohan. As a result, he won despite extensive protest by
the conservative society. A law was passed banning the practice of satidaha on December
4, 1829. It took a few more years to implement this law. But finally, such an inhuman
practice completely came to an end.
An image of the kind of social reality created by the practice of satidaha is found in
the historical novel Carey Saheber Munsi (The Clerk of Mr. Carey) by the novelist
Pramathnath Bishi. If you read the following part of the novel, you will understand how
inhumane and cruel this practice was:
‘At that time an unexpected incident took place.
There was a clamour on the shore – ‘Going away, going away, escaping, escaping, catch,
catch her!’
The passengers in a boat were startled by the clamour and saw a small crowd on the shore.
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But before they could solve the mystery of who escaped and who should be caught, they
saw a girl jumping into the river and swimming towards their boat. Everyone understood
that the clamour was for the purpose of getting hold of that girl. When she came close
to the boat, some men in two canoes advanced to catch her. But before the canoes could
catch her, the girl came to Carey’s barge and cried out, ‘Save me. Please save me. They
will burn me to death.’
The next moment, the girl appealed to Carey, ‘Sir, for God’s sake, save me!’
At Carey’s signal, Ram Bose pulled the girl into the boat.
All the passengers of the boat saw that everything related to her dress, appearance and
beauty were strange. Fear and anxiety made her beauty a thousand times brighter. There
is a saying that true beauty turns more beautiful in sorrow. It is also said that moonlight
is sweeter in a stormy sky.
Seeing her strange dress, Ram Bose said, ‘It seems like a wedding dress. I see! Have you
escaped from the wedding ceremony?’
Making her crimson lips bloom like a rose, the girl said, ‘The wedding took place last
night. Today I was brought to be burnt to death on my husband’s pyre.’
Puzzled Ram Bose asked, ‘Did the groom die suddenly?’
‘He did not die suddenly. He was already dead. Arrangements were made to wed me with
that dead person. Now they say that I am to die burning with that dead man!’
‘It is a practice going on for ages,’ Ram Bose said. ‘Why did you run away from pyre?’
Out of human longing for eternal life, the lips of the girl utter, ‘I am afraid of death.’
After that, looking back for a moment, she knelt down at Carey’s feet, expressed an
intense entreaty for saving her life and said, ‘Sir, protect me, please. Once they get hold
of me, there will be no way out. They will burn me to death.’
She pointed to a thin, skinny man among the passengers of the chasing canoes and said,
‘That scumbag is the cause of all evil. Sir, for God’s sake, do not leave me to him, please!’
Carey was speechless seeing and experiencing the entire incident. However, the girl’s
pathetic appeal made him speak. He said mixing Hindi and Bangla, ‘tum daro mot, oi
minser hate tomake ami charbo na (Don’t be afraid. I won’t leave you to that scoundrel).’
Conservative leaders tried to block Ram Mohan’s efforts before the bill for stopping the
practice of satidaha was passed by the Privy Council of England. They sent petition with
the signatures of about eight hundred eminent persons including kings, princes and the
pandits of religious scriptures. But Ram Mohan himself went to England and removed all
the obstacles in the way of passing the law. He successfully refuted the arguments of the
opponent by his razor-sharp counter arguments.
There are many other reasons why Raja Ram Mohan Roy is considered a pioneer in the
subcontinent. During his stay in England, he made many recommendations, in line with
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the Reform Bill in England, for the rights of the common people of India. Many of the
English members of the legislature supported him. He believed in spreading scientific
modern education in this country through the learning of English. He also played a
leading role in organising modern education for women. He believed in the freedom and
empowerment of women and also worked for their right to inherit property. Besides, Raja
Ram Mohan Roy is one of the founders of Bangla prose.
After reading Ram Mohan Roy’s biography, the students form groups. Then they use the
chart below to write in their own words the process how the social norms changed. Next,
they present their reports.
How do social norms change?
At this stage Khushi Apa says, ‘Okay, let’s organize a debate competition on this
topic.’ ‘Hurray!!’ All become happy to hear about the debate. Then all decide the topic
of debate together.
Topics for debate (these are just a few examples):
1. It is possible to ensure equal rights for all only by changing the law.
2. Women’s job is to manage the house and men’s job is to run the state.
2. Seeking opinions from all people is meaningless; only the intelligent ones should
be heard.
3. .........
4. .......
5. ........
After the debate, Khushi Apa calls the students who did not participate in the
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debate to an open discussion. In that discussion, they freely discuss the changes
in social norms, values, laws and government.
Anai says, ‘Our social structure changes with time in many ways! How do these
these changes take place?’
Mili says, ‘A girl in our area was going to be married off. Her parents also agreed.
But as the girl was only fifteen, they could not marry her off. It was because her
uncle opposed it. He said that child marriage is legally prohibited now. When
there was no legal barrier, many children were married off at an early age.’ Siam
says, ‘Well, this means laws actually influence values and norms!’
Khushi Apa says, ‘As a result of the movement of the progressive section of the
society, people’s thoughts and feelings also change. Then, from that change in
thinking came the change in norms and values. Since the past, many people have
played a role in changing our social norms and values. Raja Ram Mohan Roy,
Ishwar Chandra Vidyasagar, Rabindranath Tagore, Rokeya Sakhawat Hossain, et
al. were among them. They can also be termed as the ‘pressure’ groups.’
At the end of the discussion, they decide to form different groups to perform
an inquiry-based task on social norms, values and socio-political institutions.
For this, they have to analyse contemporary events and past history of both the
country and abroad. They follow the procedure learned from the section ‘How to
Reach a Logical Conclusion’ of this Activity Book. First, they formulate inquiry
questions like the ones mentioned in the table below:
1. How do the state, government and law influence the customs and values?
2. How do customs and values influence the state, government and law?
3. .......................................
4. .......................................
Afterwards, they perform their inquiry-based tasks by following the steps of

scientific method of inquiry taking help from books, newspapers, internet and
interviews to collect data. Then they prepare an inquiry-based report based on the
topic and present it using different means.
Following the steps of inquiry, we can also develop our own inquiry questions
like them and present the report through inquiry-based tasks.
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Changes in Social and Political Contexts:
Position and Roles of Individuals
Position-based role
On Friday morning, there will be a football match at the stadium. Everyone in the
class is talking about who wants to go to watch the match. Almost everyone wants
to go. All of a sudden, Sumon creates a big moustache using a piece of paper and
gravely announces, ‘I can go wherever I want, and I don’t need anyone’s
permission.’ Seeing his attitude, all the friends burst into laughter! Sumon scolds
them saying, ‘What is the point of your laughter?’ At this, they begin to laugh
even louder. However, everyone admits that Sumon’s performance has been great!
Ganesh says, ‘If I really could become an elderly person like my father by just
wearing such a moustache, I would certainly wear one.’
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Now Khushi Apa enters the classroom and says, ‘In my childhood, I also thought
like this.’ She shows the class a picture of the players’ formation in the football
field.
She asks, ‘Where is the position of the goalkeeper here?’ ‘In front of their team’s goal
posts,’ replies Anai. Khushi Apa again asks, ‘And where is the position of the center
forward?’ Hachcha says, ‘The position of the center forward is near the goal post of the
opposition team.’ Khushi Apa again asks, ‘Excellent! What is the role of the goalkeeper
in football?’ Mamun replies, ‘Preventing the opposing team from scoring a goal.’ ‘Wow!
Now tell me – what is the role of the centre-forward?’ Khushi Apa asks again. ‘A centre-
forward’s role is to score goals,’ replies Mahbub.
This time Khushi Apa says, ‘Suppose, during the game all the players were in their
respective positions, but suddenly the goalkeeper thought: “Why should I alone prevent
the opposition from scoring? I should rather score a goal now!” On the other hand, the
center forward thought: “All my life I have scored goals, now let me prevent one or two
goals!” What would happen if they really changed their respective roles?’ Khushi Apa
now draws a table on the board.
Positions Main roles Changed roles

Goalkeeper In front of their own To prevent the opposition To score goals
goalposts from scoring
Centre-forward In front of the To score goals To prevent the
opposition’s goalposts opposition from scoring
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Then Khushi Apa says, ‘What if something happens otherwise! They both think,
“How much longer will I play in one position? Let’s enjoy playing on the other side of
the ground!” Then what would happen if both the goalkeeper and the center forward
swap their positions but their roles remained the same?’ She draws another chart.
Main position Changed position Role
Goalkeeper In front of own goalposts In front of the To prevent the
opposition’s goalposts opposition from
scoring
Centre In front of the In front of own goalposts To score goals
Forward opposition’s goalposts
The whole class starts laughing by looking at these two tables. Adnan says, ‘If it really
happens in Friday’s game, what a big scandal it will be!’ Salma says, ‘There is no
need for such a hullabaloo. If everyone plays their roles properly from their respective
positions, we will truly enjoy watching the game.’
Let us look at the tables too and discuss what will happen if we change the positions
or roles as we wish.
The position and role of childhood becomes different as you grow up
Khushi Apa says to the class, ‘Rabindranath Tagore wrote a story about the change of
position and role of two persons.’ Then she narrates the story.
Ichchha puran (Wish-fulfilment)

Subalchandra’s son Sushilchandra was a very naughty boy. He used to annoy everyone. One
day there was a big celebration in their neighbourhood. Fireworks would be displayed in the
evening. Sushil wanted to spend the whole day there. So, he artfully told his father, ‘I have
a stomachache. I will not go to school today.’ His father understood everything. But he said,
‘Then you need not go out of the house today. And you can’t eat the chocolate that I brought
for you. Instead, take panchon and sleep all day.’ Panchon is a terribly bitter medicine. Out of
the fear of its bitterness, Sushil’s stomachache was cured! Nonetheless, Subal did not spare
him. He forcibly fed Sushil panchan, latched up the door of his son’s room from outside,
and left the house. Sushil lay on the bed all day, weeping. He thought, ‘If I were as old as
my father, what fun it would have been! I could do whatever I wished.’ Meanwhile, Subal
thought, ‘If I got my childhood back, I would only study all day long.’ Ichchha Thakrun (the
presiding deity of wish-fulfillment) heard that and thought, ‘Well, let their wishes come true.’
The next morning Subal wakes up to find hair growing on his bald head. He has also regained
his fallen teeth. There is no beard or moustache on the face. He has become as young as
Sushil. The condition of Sushil has turned just the opposite. He is now a man with a shiny
bald head and a thick moustache on his face. Some of his teeth have also fallen out. And how
big the body has become! They found that only one wish of their mind was fulfilled but the
rest of the wishes were lost. Sushil had thought that if he were like his father, he would be
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able to roam around as much as he wanted, play ha-du-du all day long, jump into the pond
and climb trees without any restrictions. On the contrary, when he grew up magically, he no
longer wanted to do these things. Once he tried to climb a tree and one of its branches broke.
The passers-by started laughing at this boyish behaviour of the old man. Sushil was so fond of
chocolates that he bought a bunch of them for one taka, but now the taste felt very unpleasant
to him. Even the presence of his own friends seemed boring.
On the other hand, Subal had thought that he would study a lot if he could be small again.
Even he would stop listening to stories from his grandmother in the evening. Instead, he
would light the lamp and memorise his lessons until ten to eleven at night. But now he does
not want to go to school anymore. All day he stays restless to play games. Sushil forcibly
sends him to school. If he makes any noise at the time of Sushil’s chores, he makes young
Subal take a slate and sit down to do math. He also employed a tutor to keep him busy while
he himself was playing chess with friends. Still, the son Sushil has to struggle a lot to handle
the father Subal.
Due to old habits, the two very often commit mistakes. When Sushil combs his hair, he finds
that there is no hair on his head. Suddenly if he attempts to jump, his bones seem to rattle.
Like before, when he throws a stone to break the earthen pot of Andipisi, he is chased by the
people of the neighbourhood. Meanwhile, Subal goes to participate in the elders’ card-dice
games and comes back after being rebuked. By mistake, he asks the tutor for tobacco and gets
beaten. Sometimes, he asks the barber, ‘How long have you not come to shave my beard!’
People become very annoyed at the frivolity of an old man and at the precociousness of a
young boy.
Earlier, whenever he got the news of a jatragaan (ballad opera), Sushil used to run away from
home to enjoy it, regardless of cold and rain. Now while doing the same thing, he has been
confined to bed for three weeks with fever, cold and cough. Bathing in the pond as usual, he
contracted such an illness that he had to undergo treatment for six months. For this reason, he
does not allow Subal to bathe in the pond as well.
Both Subal and Sushil cannot
enjoy these circumstances
at all. Now they wish they
could somehow be like before.
Ichchha Thakrun, knowing
about their wish, makes both of
them as they were before. Subal,
being a father again, says to
Sushil in a serious tone, ‘Won’t
you memorise grammar?’ Sushil
replies as before, ‘The book has
been lost.’Finishing the story,
Khushi Apa says, ‘Sumon has
put on a false moustache to
appear to be an adult person. In
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whose case such an incident has happened in the story Ichchha Puran?’ Anwesha smiles and
says, ‘Sushilchandra, like Sumon, has become a father from a son.’ Mamun adds, ‘In the case
of Subalchandra, the opposite has happened as he has changed from a father to a son.’ ‘That’s
right,’ Khushi Apa says, ‘Let us complete a table and try to understand how Sushil and Subal
were as sons, and how they were as fathers.’ Through discussion, they complete the following
table on the board:
Interchange
When Sushilchandra is the son When Sushilchandra is the father
Skips studies Makes his son read
Loves to play with friends and climb trees Tries to keep his son restrained
When Subalchandra is the son When Subalchandra is the father

Skips studies Makes his son read
Loves to play with friends and climb trees Tries to keep his son restrained
Let us discuss like them and fill in the above table.
After filling in the table, they discuss the following questions.

What kinds of change occurred to Subalchandra and Sushilchandra?
How were their behaviours when they were parents?
What were they like when they were boys?
Why were people annoyed with them?
At the end of the discussion, they realise that when the status of Subalchandra and
Sushilchandra changed, their roles also changed. What Subalchandra can do as a father,
he cannot do as a son. For example, the role of the center-forward cannot be played
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from the position of the goalkeeper. The same is true in the case of Sushilchandra.
There are certain social norms of role-playing according to the status of father and
son. If these norms are not obeyed, people of the society get upset and angry. Even
on the football field, if the rules and regulations are not maintained, such anomalies
will take place.
Our positions/status and roles change over time
Khushi Apa says, ‘In the story, we have seen that people’s status changes with age
and when the status changes, the role changes too. Whether this happens in reality,
we can check that through an investigative task. Thus, we can know how the position
and role of people are in childhood and adulthood. In order to collect information,
we can interview five adults from the neighbourhood including our own family
members. We will talk to people of different professions, different ages and different
economic status. The more different types of people we can interview, the better we
will understand the matter. Then we will clearly know whether this is true in the case
of all kinds of people in the society.
For the interview, they create a table like the following one through discussion:
My position and role at different ages

Name: Occupation:
Age: Sex:
What I used to do when I was at school What I do now
They form a team and complete the inquiry-based task. Then they present the findings
using different means.
Let us do the same investigative work as they did.
At the end of the presentation, Francis says, ‘So far, we were thinking that when
we grow up, we won’t need anyone’s permission to go to watch the game! What a
freedom! But in fact, the role that has to be played in the position of adults needs
a lot more responsibilities.’ Neela adds, ‘They have to play different roles in many
positions at home, at office, at the club, in the market and so on.’ Shihan says, ‘The
same is true for children.’ ‘Will you please explain it a little more?’ asks Khushi
Apa. Shihan replies, ‘At home, we play multiple roles as boys and girls, brothers
and sisters, and when we come to school, we play the roles of students and friends.’
‘Great!’ Khushi Apa happily appreciates. She adds,
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The environment and circumstances through which we interact or communicate
with people in different places is called ‘social context’
‘Let’s analyse our own behaviour in different social contexts to see how roles change
according to positions,’ proposes Ayesha. Siam adds, ‘We can make a comic strip to
express the matter beautifully.’
My position and role in different social contexts
Then they present their experiences to the class by making comic strips with captions
and speech balloons.
When I am at home When I am in school
(house keeping, sleeping, photos of (talking with raising hands, photos of

playing with younger brother and sister, project work using paper, pencil and
writing in the speech bubble) scissor, writing in the speech bubble)
The elephant The crab will

then said… bite you…
I work with friends.

I tell stories to my younger sister.
When I am in the playground When I am at addas with friends
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Like them, let us express our ‘position and role in different social contexts’ with the
help of some cartoon pictures.
Different social positions and roles
Saba says, ‘We have different positions and roles in different social contexts. Likewise,
our family and neighbourhood adults whom we have interviewed also had different
roles and positions according to such social contexts when they were children.’
Anwesha adds, ‘Their positions changed as they grew older, and with the change in
positions came the change in roles.’ ‘Do all of those adults have the same position and
role now?’ asks Khushi Apa. Ganesh says, ‘Just as a person has a different position and
role depending on age, similarly there is a difference in position and role from person
to person.’ Salma says, ‘The positions and roles of all adults are not the same. Father
does not do what mother does.’ Roni comments, ‘What the public representative of
our area does, the shopkeeper does not do that. A mosque imam cannot do what an
actor can; people of the society will not also accept it.’ Anuching says, ‘The position
and role of the rich and the poor are also different. I have interviewed an industrialist.
He was poor as a child, and he studied taking financial help from others. Now he pays
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the expenses of education, treatment etc. for the poor.’ ‘I interviewed a university
teacher,’ Bushra says, ‘and I shared with him our experience of a person’s position and
role. From my conversation with him and from my today’s experience, I understand:
Institutions (such as, family, school, bureaucracy, religion, political party) and
groups (such as, playmates, football team and neighbourhood) are formed as a result
of human-to-human communication, exchange of actions and ideas etc. In these
groups and organisations, the individual has a status and plays a role.
A person’s status can be of two types:
● Acquired: It is something that the individual acquires through abilities and
efforts, e.g., Judgeship, Prime Ministership, Player.
● Inherited: It is something acquired naturally or by birth. For example: Man-
woman, childhood- adulthood, Harijan-Brahmin
The rights and responsibilities that a person has according to a position are called
roles. In other words, a person’s role is the behaviour and activities that the society
expects of him/her, according to his/her position. So, when Subal became a boy, he
was beaten by the tutor for asking for tobacco. Every person has many positions and
roles in different social contexts like family and professional bodies, at the same
time and at different periods of life.
The position and role of all people in the same society are not the same. A man’s
status is determined by his acquaintance, reputation, position, power, economic
status, family status, age, gender, etc. How a person will be evaluated by other
people in the society, how much respect and importance he/she will be given – all
these issues depend on his/her social status.
After the discussion, Adnan says, ‘Our position and role will also change when we
grow up.’ Ayesha adds, ‘It is not that everything will change automatically, we have
to acquire our preferred positions.’ Roni says, ‘We will not grow up overnight like
Sushil; we will grow slowly and attain a preferred position gradually.’ Saba smiles and
says, ‘That will be most befitting for us. No more sudden jumps, no more breaking of
bones.’ Everyone laughs at her expression.
Then Khushi Apa says, ‘We have seen the position and role of individuals in different
social contexts of the present time. Let’s look back a little, how things were in the
past!’ She asks them to read about Egyptian, Mesopotamian, Greek, and Roman
civilizations from their Class Six Inquiry-based Reader.
The position and role of the individual in the social contexts of different times
The next day, Khushi Apa shows them a picture in the class. Seeing this, Sumon says,
‘We saw such a picture in our Class Six Inquiry-based Reader.’ Rupa adds, ‘In the
ancient Egyptian society, there was such a classification of people according to their
occupations.’
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King
Priests and
regional rulers
Traders, artisans, shopkeepers

and literate people
Farmers and
herders
Slaves and
domestic servants
Mamun says, ‘Those who are at the bottom of this pyramid had the lowest status,
least respect and wealth in the ancient Egyptian society. Their role was that of a
servant, that is, their job was to serve others.’ Shihan says, ‘The king is at the top of
the pyramid. He held the highest position and respect in the society. His wealth was
also the most. His role was that of a ruler.’
Then Khushi Apa says, ‘Like the ancient Egyptian society, there are many kinds
of people in our society, such as, house workers, rickshaw pullers, doctors, imams,
government officials, public representatives, writers, sportsmen, retired people,
scientists and so on. Their position, power, economic status, family status, age, gender
etc. are also different. We can also find their status and role in the current social
context.’ ‘We can make a team investigation,’ suggests Neela. After discussion, they
prepare a questionnaire to collect data.
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1.
2.
3.
4.
They have carried out investigative work according to the inquiry steps learned from
the chapter titled ‘How to Reach a Logical Conclusion’. Then they present the results
of the task using various means.
Now let us conduct the inquiry according to the inquiry steps learned from the
chapter ‘How to Reach a Logical Conclusion?’ and present the results using different
media. After that, using the table below, we will find the similarities and differences
between the social roles of people in ancient Egyptian society and the roles of people
in modern society.
Similarities between the roles of people Differences between the roles of people
in ancient Egyptian society and the roles in ancient Egyptian society and the roles
of people in modern society of people in modern society
When the social context changes, the status and role of the individual also changes
Khushi Apa asks, ‘Does the social context always remain the same?’ They reply that the
social context of ancient times and that of today are not the same. Hachcha says, ‘The status
and role of people change according to age in all societies. But class distinctions of social
status were not always there.’ Apa again asks, ‘Were the position and role of a class in the
society that we see today the same before? Will it remain the same in future?’ Some of them
say, ‘Yes’ and some of them say, ‘No’. They cannot agree on this point.
Then Khushi Apa says to them, ‘When Rokeya Sakhawat Hossain was young, girls and
women had to wear burqa (veils) mandatorily. When she was very young, she also had to put
on the veil not only while going outside but also inside the house. In her book Oborodhbasini,
she portrayed the picture of the restricted position of women about a hundred years ago by
telling some stories. At the beginning of the book, she said that the confinement of women
in the Indian subcontinent was not only against men, but also against women. An unmarried
girl could not be seen by any women other than her very close relatives and housemaids.
Married women also had to veil themselves against women who used to play pranks such as
bajikar-bhanumoti (pranksters/tricksters).’ Then Khushi Apa narrates to them some stories
from Oborodhbasini.
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Anecdotes from Oborodhbasini

1. Once a house was on fire. The housewife wisely packed all the jewelry in a box
and left the room. She came to the door and saw a group of men trying to put out
the fire. She did not come out in front of them, went back inside the room and sat
under the cot. She burned to death in that condition. Yet, she did not come out in
front of men.
2. While changing the train, a lady got caught in her burqa, and fell down between
the train and the platform. There was no other woman in the station at that time
except her maid. The station coolies came forward to pick her up. But the maid
said, ‘Beware! Don’t touch Bibi Saheba.’ However, she alone could not lift her
even after much pulling. After waiting for about half an hour, the train left and the
body of the lady was crushed under the wheels of the train.
3. A doctor went to see a lady patient. The lady had pneumonia. She was behind the
curtain. The doctor wanted to put a stethoscope to see the condition of her lungs,
and he said that he would put the stethoscope on her back. Unfortunately, the
doctor was told to hand over the tube of the stethoscope to the maid. Wherever he
would direct, the maid would place the tube. He instructed to put the stethoscope
on her back, and sent its tube across the curtain. After a long time, not hearing any
sound, he moved the curtain a little and saw that the tube was placed on her waist.
He came back annoyed.
4. Twenty to twenty-five women from a zamindar family, wearing burqas of coarse
cloth, came to Kolkata station on their way to Hajj. If they had stayed in the
waiting room, people could have seen them. So, they sat together on the platform
and were covered with a heavy shatranji. Haji Sahib, who was with them, stood
at a distance watching them. A few hours passed. Now, it was time for the train
to arrive. A railway employee asked Haji Sahib to move his furniture. Haji Sahib
said, ‘There is no furniture; the women of the house are under the cover.’ The
employee then kicked a ‘sack’ and asked them to move. Still the girls inside that
sack did not make any sound!!
5. Rokeya once went to Aligarh to attend a ladies’ conference. When she praised a
lady’s burqa there, she shared some of her experiences about burqa. Once that lady
went to a Bangalee gentleman’s house to attend a wedding ceremony. The children
there ran away screaming in fear when they saw her wearing a burqa. On another
occasion, she came to Kolkata and set out with some other veiled women in an
open car. Even the boys on the street of Kolkata thought that they were ghosts and
ran away.
When the story was over, Rupa says, ‘At that time, all women were confined within
four walls. In Rokeya’s words, we find tamashawali (trickster) women who must have
visited people’s houses and shown something funny.’ ‘That’s right, we also got the ladies’
conference at that time,’ Ganesh adds. Khadija says, ‘In her childhood, Rokeya lived
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under a lot of restrictions, but after growing up, she did a lot of things!’ Goutam adds,
‘She had to fight a lot for that. It must not have been normal for a woman of that time to
play such a role from her position.’ Ganesh again says, ‘Women’s social position and role
at that time seemed to be confined within the four walls. Those who came to work outside
the home were really exceptional.’
‘Let’s get into groups and find out from these stories how we think about the position
and role of women of that time,’ Khushi Apa addresses the students. They do the task and
present it to the class.
Role played by women in the society 100
Social status of women about 100 years ago
years ago
Let us also do the work in groups

Khushi Apa says, ‘Now we are going to see a documentary and read a report on
today’s women.’
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From Kalsindur to the Himalayas
Bangladesh women’s football team winning SAFF Women’s Football Championship 2022
Bangladeshi girls won the SAFF Women’s Football Championship 2022 by defeating
the hosts Nepal by 3-0. Our girls scored a total of twenty-three goals and conceded
only one in this season of SAAF Women’s Football Championship. All the awards of
SAFF’s sixth season have been grabbed by the Bangladesh team. Eight players of this
team are from an obscure village called Kalsindur in Mymensingh. Kalsindur is now
a known name across the country, thanks to the football girls. These girls, who have
become superstars from village girls, have taken their own status as well as that of the
country to a unique height in the world.
To the little girls of Kalsindur Primary School, the fact that ‘girls play football’
was a wonder. But today they themselves are a wonder to everyone and they are
now riding the winged horses. Winning the SAFF in Nepal, the daughter of the
Himalayas, from the unfamiliar village of Kalsindur was not an easy task. In 2011,
announcement was made to organise the ‘Bangamata Begum Fazilatunnesa Mujib
Gold Cup Tournament’ for primary school students. Mofizuddin, an assistant
teacher at Kalsindur Government Primary School in Dhobaura Upazila near the
India-Bangladesh border in Mymensingh district, got to know the news and started
forming a team for his school. Sanjida, Maria Manda, Shiuli Azim, Marzia Akhter,
Shamsunnahar, Tahura Sajeda and Shamsunnahar Jr. joined the team one by one.
Mofizuddin himself was the coach. Minati Rani Sheel, the head teacher of the school,
took charge of the care. When the Bangmata Begum Fazilatunnesa Mujib Gold Cup
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tournament started in the district in 2012, Kalsindur Government Primary School
participated. They became runners up at the national level. Then they started afresh
to become champions. Mofizuddin informs that the beginning was very challenging.
The guardians of the village were conservative. They could not even think of letting
girls play football. He had to work very hard to convince the parents. After that, when
they entered the field with the girls, many people made fun of them. A lot of criticism
and nonsense comments were directed to the girls. During the practice, there was a
crowd of curious people around the field. Many of them laughed at Mofizuddin. Many
also came forward to help. However, he wanted to respond to all sarcastic comments
not on the face, but on the field. Besides studying, the girls began to practice on the
field even on holidays. Teacher Mofizuddin’s efforts did not go in vain. In 2013,
Kalsindur Government Primary School won the Bangmata Begum Fazilatunnesa
Mujib Gold Cup Tournament. They have won this medal more than once after that.
Then players like Sanjida, and Maria came to the notice of local administrators and
sportspersons. The facilities for them gradually increased. Bangladesh won the AFC
Under-14 Regional Championship in 2014. Maria Manda and Shamsunnahar Jr. made
important contributions there. Seeing the success of the girls of Kalsindur School,
other girl students also became interested in football. Day by day, the number of
members of Kalsindur school team was increasing. Minati Rani Sheel, the head
teacher of the school, said that the main problem in the beginning was shyness about
clothes. Girls used to play in salwar-kameez first. It took a long time to remove the
fear of public embarrassment and bring girls to the field in sportswear. Sanjida’s
father Liaqat Ali said that he allowed her to play football because of her interest and
teachers’ convincing words. The villagers did not take it easy at first. Various threats
were given to the players. Some were even tortured. Later, when the name of the
village of Kalsindur spread abroad due to women’s progress in football, the problem
was reduced a lot, and at same time, respect and recognition have been achieved. A
few girls of a remote village have changed the entire condition of the village. Their
fame has won the village electricity and paved roads. Now their primary school has
concrete buildings. Kalsindur School and College has been nationalised, thanks to
the football girls. Concrete buildings have also been erected there. Girls from poor
families have brought prosperity to their families. Because of them, the village has
been enlightened; the whole nation has held its head high. Prime Minister Sheikh
Hasina has given these girls a monetary donation along with reception. The stories of
these girls have been included in the textbooks of Class XI of the Higher Secondary
level. In the textbook, there is a special lesson titled ‘The Unbeaten Girls’. A story of
success of the female footballers from poor families in the foothills of Garo Pahar has
been described in this lesson. Let us see some pictures with caption
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Women in government
It is a matter of great joy for us that today women are playing a competent role in
the management of the government of Bangladesh. On the contrary, just 130 years
ago most of the women in our country lived only in the inner apartments of houses.
Although still many women in Bangladesh are deprived of many of their rights, with
the passage of time the status of women is changing and their social status is gradually
rising. Today we will introduce some of these women leaders who are working
tirelessly for the development of Bangladesh.
Sheikh Hasina has served as Prime
Minister for the longest time in the
history of Bangladesh. On 7 January
2019, Sheikh Hasina took oath as the
Prime Minister of the People’s Republic
of Bangladesh for the fourth time. She is
a noble woman. She has led Bangladesh
out of the cycle of poverty to a middle-
income country. She is considered one of
the most influential leaders in the world.
Sheikh Hasina She has received many national and
Hon’ble Prime Minister of the People’s international awards for her philanthropic
Republic of Bangladesh and humanitarian work.
Dr. Shirin Sharmin Chaudhury, M.P. is

Bangladesh’s first female Speaker of the
Parliament. She joined the parliament
as the youngest Speaker in the history
of Bangladesh. From her student life
onwards to political life, she has left an
impression of great talent everywhere.
Dr. Shirin Sharmin Chaudhury, M.P.
Hon’ble Speaker, Bangladesh Parliament
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Dr. Dipu Moni, M.P. acted as the first
female Foreign Minister of Bangladesh.
Currently, she is leading the development
of Bangladesh’s education system as
the country’s first female Minister of
Education. She is a politician, a doctor
Dr. Dipu Moni, M.P. and a lawyer – embodying all in one
Hon’ble Minister, Ministry of Education
person.
Government of the People’s Republic of
Bangladesh
Women’s progress in different spheres of society
On 19 May 2012, Nishat Majumder became the

first Bangladeshi woman to conquer Everest.
Currently, many women in Bangladesh

are working as train drivers. When Salma
Khatun started working as the first
woman train driver in 2004, it was a
surprising event for many people then.
Women have been the driving force
behind the garment industry in
Bangladesh, transforming an agrarian
economy into an industrial economy.
About eighty percent of Bangladesh’s
total export earnings come from this
sector.
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‘Of which period’s incidents have we found in the documentaries, reports and pictures?’
asks Khushi Apa. ‘Current events,’ they reply. Robin says, ‘The status and role of all
women are not like them!’ Ganesh comments, ‘Maybe there are still many barriers for
them in society or family. But women of this time also have opportunities that help
them advance forward. The law has given them rights equal to men’s in almost all
respects, but this was not the scenario a hundred years ago. The government is also
doing a lot to improve their status and enhance their social role.’ Roni says, ‘Today
Nishat doesn’t have to face obstacles like those present 100 years ago. Although the
girls of Kalsindur were teased and criticised in the beginning, after their success they
are getting everyone’s support and respect.’
Khushi Apa says, ‘We have got a picture of women of a hundred years ago from the
writings of Rokeya Sakhawat Hossain. Here we have got a different picture of the
present-day women. Now let’s find in groups the position and role of women of the
present age, and present them in a table.’
Social status of women at present Social roles of women at present
After the above presentation, Salma exclaims, ‘What a big difference between the
social position and role of women in Rokeya’s time and those of today’s women!’
Aurorin says, ‘The women who once lived behind the curtain are now playing in
the jersey!’ Mamun adds, ‘Once the woman was crushed under the train due to the
tradition of that society. Today she is driving the train!’ Khushi Apa says, ‘Let’s
discuss in groups and find out the spheres where there is a difference in the position
and role of women in these two periods.’
Women about 100 years ago Women at present
They do the task in several groups and present their findings in the class.
Let us do the task step by step like them.
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Changes in the political context affect the individual’s position and role
Francis tells a story to her friends: There lived a wicked king. Birds used to come to
his garden to eat fruits. The king ordered, ‘Cut down all the trees.’ Ants ate sugar. So,
the king ordered, ‘Press the bellies of all the ants to bring out the sugar.’
Everyone bursts into laughter at the story of Francis and his gestures. Khushi Apa
says, ‘If the real king is a tyrant, there is no chance for such laughter.’ She tells them
the story of the Great Famine of Seventy Six (Chhiattarer Manantar).
In 1757, although the British East India Company took over the ruling power of Bengal
through the Battle of Plassey, they did not become apparent rulers. They put their
subordinate Nawab on the throne. In 1765, they gained permission from the Emperor of
Delhi to collect the revenue of Bengal. As a result, although the political power remained
in the hands of the Nawab, the authority of revenue collection went to the hands of the
British. This situation is called ‘dual governance’.
This change in governance brought many more changes. Earlier, the revenue was paid
through crops, but now money has to be paid instead. Zamindar class was created to
collect revenue from farmers. The Nazim class was created to collect revenue from the
zamindars and deposit it in the treasury of the British company. To meet the economic
needs of these three classes, the burden of taxation and oppression on the common people
continued to increase. The result was fatal. In 1770 AD (Bangla year 1176), the worst
famine in history occurred in Bengal.
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It is described in Bankim Chandra Chattopadhyay’s novel Anandamath. (Khushi Apa

summarises from Anandamath in simple language) In Bangla year 1174, the production of
harvest was not good at all. So, in 1175, the price of rice increased. The common people
suffered a lot, but the king took the revenue rigidly as usual. After paying the revenue, the
destitute subjects could not manage more than one meal. In 1175, there was a lot of rain
during the monsoon. People thought that God had shown mercy. Again, the shepherd sang in
the field with joy; the farmer’s wife again demanded jewelry. But in the month of Ashwin, the
deity turned away. In the months of Ashwin and Karthik, there was no rain at all. The paddy
fields dried up and turned to straw. The little paddy which was produced was bought by the
princes for the sepoys. People did not have anything to eat. If half a meal was received at one
end, fasting followed for the next three ends’ meals. But Muhammad Reza Khan, the then
revenue collector, thought that he would become a Sarfaraz. He increased the revenue by ten
percent! Tears began to flood Bengal.
People started begging first. Then who would give alms! Fasting began. People ate up the
seeds. Cows, ploughs, yokes, houses, land – everything they had started to be sold. Then
people started selling their sons, daughters, wives! A time came when there were no more
people to buy; everyone just wanted to sell. People started eating leaves, grass, weeds. Even
dogs, rats and cats became their food. Epidemic basanta (smallpox) started. There was no one
to take care of, no one to treat. Once the disease entered a house, the people of the house ran
away leaving the patient behind. The dead bodies started rotting across houses.
During this famine, one-third of the people of Bengal died of hunger, disease and grief.
Yet, revenue collection remained higher than before. This shows how much oppression the
British company put on the common people! At that time, many farmers and workers became
totally jobless. Many artisans of Dhaka’s muslin industry fled to the forests after suffering
persecution. Many people left the village and went to the city. As a result, the pressure on the
city increased. Many areas were depopulated and turned into forests. The social and economic
life of Bengal faced a terrible disaster. Due to lack of food and money, people started stealing,
robbing and looting. Law and order broke down everywhere in Bengal. Common people also
became rebellious. Farmers and working people gave massive cooperation and support in the
fakir-sannyasin rebellion and peasant revolt that were going on at that time.
Ganesh wants to know how that situation changed. Khushi Apa says, ‘Then listen from the
beginning.’ After the Battle of Plassey in 1757, the British East India Company became
the actual ruler of India. But this company was only a trading company. They had no
experience of governing a country. In the beginning, it was difficult for them to understand
the language and customs of this country. The social system here was also not like that of
Britain. Therefore, it was not possible to run this part according to British laws and British
institutional arrangements. At the time, Bengal was quite prosperous. So, the revenue from
Bengal was the biggest capital of the company’s business. Initially the company appointed
a Nawab to facilitate the governance of the country. The Nawab would govern the country
through his own laws and customs, and the East India Company would collect revenue from
the Nawab through a representative. That way they did not have to go through the trouble of
governing the country, but at the same time, they did not run out of money either. This system
was called ‘dual rule’.
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Gradually, conflict began between the Nawab and the company officials. In the name of trade,
the officials of the East India Company started looting and torturing the villages of Bengal. At
this time, the Great Famine started. Due to lack of people, two-thirds of Bengal’s cultivated
land became forest land. After that, the company completely took over the government power.
Thus, the dual rule ended. A big change came in the political field of Bengal. The farmers
were then given direct land lease for a period of five years. British collectors were appointed
to collect revenue from them. But this ‘five-year settlement’ did not last long. Unable to pay
the revenue at a high rate, many peasants fled, many became rebels. The economic condition
of rural areas was gradually deteriorating.
In 1777, returned the Zamindari system which had been in place even before the beginning
of British rule. Many new systems were introduced in the administration too. Initially the
Zamindari system was contractual by the year, but in 1793 Lord Cornwallis announced that
the contract would thereafter be perpetual on the condition of regular rent payments. That
is, as long as the Zamindars could pay the taxes at the fixed rate on time, they will enjoy
the Zamindari from generation to generation. This is known as the Permanent Settlement.
However, the zamindars or landlords were also not happy with this arrangement. Because in
this system there was a high rate of taxes on the one hand, and on the other hand, there was
no provision for remission of rents even in the events of any natural calamity, loss of crops,
loss of life or whatever happened. As a result, there was a possibility of any zamindari to be
auctioned at any time.
As a result of the Permanent Settlement, new social classes emerged – small and large new
zamindars, talukdars, jotedars, new traders and so on. Even then, the dissatisfaction and
protest of the landlords, the failure of the judiciary in settling the cases, the deterioration
of the law-and-order situation – all these did not pose any better overall situation. In 1799,
unrestricted freedom was given to oppress the subjects for collecting taxes to satisfy the
zamindars. As a result, they began to impose arbitrary taxes, tortured in the name of justice,
confiscated commoners’ property and cattle. They even fined the entire village if a farmer
escaped without paying taxes. During this time, many intermediary classes between the
zamindar and the tenants came into being.
Gradually, the gap between the British rulers and the local zamindars decreased. As a result,
the zamindars were in favour of the British during the Sepoy Mutiny, Swadeshi Movement
and Nationalist Movement in India.
The British rulers also had some positive intentions behind the Permanent Settlement. They
thought that if the permanent ownership of the zamindars over the land was established, the
zamindars would focus on the development of agriculture, industry, communication systems
etc. for their own sake. On the contrary, that expectation was not fulfilled. The zamindars did
not find investment in agriculture profitable. Instead, they put more emphasis on trading food
grains, buying land and spending on luxury.
The zamindar class again gave another class the power to manage and control the zamindari
in return for a certain sum of money. That class authorized another class; and then this class
authorized another one… In this way, money continued to be collected layer by layer. The
life of the tenants became unbearable to satisfy the interests of their upper classes. Fifteen
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layers of middlemen were found between the Zamindars and tenants. That is, in the pyramid
of social class, the landlords were at the top and farmers at the bottom, with many more layers
in between.
Among them, no one had any work except those who collected taxes directly from the subjects.
They survived only as a parasitic class dependent on the farmers’ crops and other productions.
That is, the farmers did the work of production and everyone above him only consumed
from him. Before the British rule, farmers, weavers and artisans had a high position. But
after the British came to power, zamindars, mohajans (moneylenders) and merchants became
important in the society. Various peasants’ revolts of that time resulted from the miserable life
of the tenants. Let us listen to the incident of a peasants’ revolt in an area of South Bengal.
In 1792, the peasants of Sugandhia village in Jhalakathi district rebelled against the excessive
taxes imposed by the zamindars. They refused to pay taxes. Their leader was Bolaki Shah.
The British government sent troops to suppress these rebellious farmers. Bolaki Shah was
defeated in a fight with the soldiers and was sent to jail. The rebel farmers of his party, Idir,
Khidir, Isaf - three brothers, fled to Udoytara Burir Char village of Pirojpur subdivision. After
that, they started a new movement with the farmers of nearby villages centering Tushkhali
village. Under their leadership, the farmers there also stopped paying rents to the zamindar.
Their slogan was, firingider jomi na, khajnao tai dimu na (The land does not belong to the
British/foreigners, so, we won’t give taxes to them). People of twenty-three nearby villages
used to meet in Tushkhali village every year in the month of Chaitra, at the time of payment of
rents. They chanted slogans and protested. There had been repeated clashes between landlords
and rebel farmers. The rebels could not be suppressed even after many changes of ownership
of zamindari. In 1840, the taxes increased even more than before. Under the leadership of
Idir, Khidir and Isaf brothers, the zamindar-peasant conflict continued for about twenty years.
After the death of the three brothers, Idir’s son Ibrahim came to lead this peasant revolt. For
the unyielding nature of the farmers in their struggle against the excessive taxation of the
zamindars, the British government finally declared these villages public domain in 1871.
These farmers then started paying revenue directly to the government avoiding the stages of
the middlemen.
Such farmers’ movements also took place in Medinipur, Mymensingh, Sandweep,
Mehendiganj, Pabna, Munshiganj and other places. In the eighties of the 19th century, the
peasant revolt reached its peak. Districts, subdivisions, police stations were established to
collect revenue and suppress rebellious peasants. Police, court, jail etc. systems came into
being.
These rebellions and resistance movements made it impossible for the Permanent Settlement
system to survive. The landlord class (zamindars) began to lose control over the tenants, and
the tenants began to voice their rights. The zamindari of the zamindars used to pass down
from generation to generation. As a result, the zamindari began to be divided into small
blocks. Due to various reasons, such as family feuds, absenteeism in zamindari, extravagance
expenditure etc., the decline of the zamindar class started. As a result, about a hundred years
ago, the middle class, jotdar, hauladar, wealthy farmers etc. emerged.
After the Sepoy Mutiny in 1857, the failure of the British company to rule the country was
131
evident. The governance of India was passed directly to the British government. In 1885,
came the ‘Bengal Tenancy Act’. In this law, on one hand, the powers and privileges of the
landlords were curtailed. On the other hand, the rights and responsibilities of the tenants and
middlemen were clarified by accepting the demands of the tenants to a large extent.
Nonetheless, the rights of all classes of farmers were not mentioned.
In 1920, the democratic election system brought a new turn in the political field of India.
According to the constitution, elections require public relations. Therefore, at this time, major
political parties established farmers’ branches in their respective organisations. Farmers
became active and rights-conscious in contact with the revolutionary activists. Until then,
if someone wanted to cut trees, cut ponds, sell or mortgage land, he had to pay salami to
the zamindar. When electoral politics was introduced, the communist movement spread in
Bengal. People became critical of the legal position of the subordinate peasants. Most of the
peasants in Bengal had no land rights. Legislature proposed to give bargadars rights to land.
The Bengal Tenancy Act was amended in 1928, but even that did not give special benefits
to the farmers. However, in the new system, the zamindar had to be paid salami only on
the transfer of land. The custom of zamindar’s permission for other acts related to land was
abolished. In 1935 came the Krishak-Praja Party. A.K. Fazlul Huq, the leader of this party,
132
said that if they came to power, they would completely abolish the Permanent Settlement
system. In 1938, Fazlul Haque’s cabinet again amended this law. The salami system and the
zamindar’s priority of purchase were discontinued. The tenants now became the real owners
of the land. The share-croppers (borga-chashi) were also given certain rights. In 1946-47, the
Tebhaga Movement of the North took place in the North Bengal. In response to this, Hossain
Shaheed Suhrawardy, the head of the Bengal government at the time, introduced two bills in
the legislature in 1947 for the abolition of zamindari and for the rights of tenants and share-
croppers. But due to the partition of the country in that year, the two bills could not be passed
into law. Then came the East Bengal Zamindari Acquisition and Tenancy Act of 1950, under
which the Zamindari system was completely abolished, ending the Permanent Settlement
forever. The tenants then became the owners of the land. They started paying rents directly
to the government.
At the end of the story, Khushi Apa asks, ‘Do you see any change in the social context here?’
‘Yes,’ they reply. Neela says, ‘Political events are fixing the direction of the society. Here the
social context has changed due to the change in governance. The role and the position of the
person have also changed.’ ‘That means the social context has changed due to the change in
the political context,’ adds Khushi Apa. ‘Come on, let’s work in groups and find out what has
happened here.’
Change of individual’s role
Change in political context Change in social context
and position
After the presentation at the end of the task, they realise that the change in the political
context also changes the position and role of the individual. It also affects the social
context.
Let us sit in groups like them and find out and present the findings to the class.
Harun: Let’s investigate the changes in the political and social context of our locality
and the position and role of individuals there.
Anwesha: It would be better to collect data by interviewing as many different people
as possible.
They form groups and, on the basis of discussion, create an info-table.
133
Changes in the political and social context of my locality: Position and role of the
individual
Name: Address:
Age:
Duration Political context Social context My position and role
At the end of the work, they present the findings using different means. Someone has made
a poster or created multimedia content. Some of them have written reports, some have made
comics while someone has created a timescale. A group has made a short video too.
Like them, let us do an inquiry-based task on the topic ‘Change in the Social and
Political Context of My Locality: Position and Role of Individuals’.
At the end of the presentation, it has been found that in the last 60 to 70 years, there has been
a great change in the political, social, economic and technological fields, communication
system, culture (homes, clothes, food habits, taste of arts, and life in retirement), women’s
empowerment etc. in Bangladesh. There have been many changes in the positions and roles
of people in various fields.
They also observe that the social and political contexts alone do not influence the individual’s
position and role, the individual’s position and role also influence the social and political
context. Rokeya Sakhawat Hossain, Raja Ram Mohan Roy, Ishwarchandra Vidyasagar,
Sheikh Mujibur Rahman and freedom fighters of Bangladesh are some bright examples in
this respect.
Changes in the social and political contexts from country to country: Position and role of the
individuals
Khushi Apa says, ‘You have done an excellent job about the change of the social and political
context of your locality and the position and role of the individuals there. Now we can also do
such inquiry-based tasks about other countries of the world.’
Goutam says, ‘Yes, Apa. Just as the individual from his own position has played a role in
changing the social and political context, similarly, the change of the social and political
context has also changed the position and role of the individual.’ ‘We can do some inquiry-
based tasks on the mutual influence of the position and role of individuals at different times
in different countries of the world, and the social and political changes,’ proposes Roni.
Based on discussion, they fix some topics for inquiry-based tasks. They complete the tasks by
collecting information from books, newspapers, internet etc. Then they present the findings
of their inquiry using different means.
Let us choose our own topics and do some inquiry-based tasks on the relationship between changes
in the social and political context of different countries, and the position and role of individuals.
134
Sustainable Development and Our Roles

Impact of social change on natural resources
It is raining heavily today. Standing at the school veranda, Roni, Mili and many other
friends from the class are having fun by making paper boats and floating those in the
rainwater.
Seeing that, Khushi Apa joins them in the boat floating game.
After floating the boats, they all return to classroom. Khushi Apa wishes everyone a
happy rainy day.
Anwar says, ‘Apa, today we have had a lot of fun. After a long time, I have floated
boats in the rainwater.’
Khushi Apa says, ‘I have also had a lot of fun. I have returned to my childhood days.
Just think how many ways nature is pleasing our minds!’
Shihan says, ‘Yes, Apa. Also, we have been using resources from nature in all our
work.’
‘You are right, Shihan. We do so as we have used rainwater to float the boats today,’
says Roni.
Anuching Mogini adds, ‘Not only that, the paper we have used is also made from
trees. It comes from nature.’
Now Khushi Apa says, ‘Let’s see the pictures of some resources.’
Water
Fuel (Coal)
135
Air Residence
Food
Khushi Apa now asks, ‘What do we know about the things we see in the picture?’
Mili says, ‘Things shown in these pictures are necessary for our survival.’
Shihan adds, ‘We get all these things from nature. So, these are all natural resources.’
Exploring ancient and modern use of resources by humans

Salma inquires, ‘Well, Apa, these resources have been used since the beginning of
human civilization, right? Did primitive people also use nature like us?’
Khushi Apa says, ‘It’s an interesting question, Roni. Let us find out how humans have
used natural resources since ancient times.’
Then Mili says, ‘We can take help from our History and Social Science: An Enquiry-
based Reader texts of classes VI and VII, can’t we?’
Roni adds, ‘We can also take help from the internet.’
‘Of course,’ Khushi Apa confirms.
Then they form groups and each group chooses one civilization, and finds out how the
people of that civilization used natural resources.
136
When the task is over, Roni says, ‘Apa, how about showing our findings using
different symbols on a map?’
Mili exclaims, ‘Good idea! In fact, we know which civilizations existed in which
parts of the world.’
‘This is a very good idea,’ Khushi Apa concludes.
Then they present their collected information on the world map using different
symbols.
Let us, like them, find out the use of natural resources by the people of ancient
civilizations and then present it using different symbols on the above map.
Use of natural resources in our lives

When the work is done, Khushi Apa says, ‘We have seen how ancient people used
nature for their needs. We too are constantly using nature for our needs, aren’t we?’
Roni answers, ‘Yes, Apa. But I still don’t understand how much we are using it.’
Then Khushi Apa proposes, ‘Okay, then let us do an interesting activity to figure it
out. Let us divide every day of ours into 3 parts. Then write down in each part how
we are using nature for our needs.’
Mamun says, ‘For example, getting up in the morning we drink water. Of course, this
water is a natural resource, isn’t it?’
Roni adds, ‘Not only that, the bedstead we sleep on at night is made of natural
resources like wood or iron.’
Khushi Apa asserts, ‘You are absolutely right. Let’s do the task now.’
137
Time Use of natural resources
Morning
Noon
Night
Exploring changes in human use of natural resources over time and environment
When the work is done, Sumon says, ‘Since the beginning of human civilization,
we’ve been constantly using natural resources to meet our needs.’
Roni comments, ‘The number of people in the world is increasing day by day and the
level of use of natural resources is also increasing, isn’t it?’
‘But we don’t understand how much use of resources is increasing and how it is
impacting our natural environment,’ remarks Mili.
Now Khushi Apa says, ‘Then let us find out how changes in human consumption of
natural resources have occurred over time. Then we will see what kind of impact it is
having on our natural environment. Let us discuss it in groups.’
Then they form groups and complete the task following the steps of inquiry. They find
out the impact of the rate of human consumption of resources on natural environment.
Then they present the findings to the whole class.
Let us also find out the features of human use of natural resources over time. Let us
do it in groups. Then we will find out its impact on the natural environment.
Effects of changes in natural resources on social life

At the end of the inquiry, Mili asks, ‘Apa, considering the rate at which natural
resources are being used day by day, will these resources not end one day?’
Khushi Apa replies, ‘That may surely happen one day.’
Then Anuching says, ‘But, Apa, if we can replenish (or refill) the quantity of resources
we use, there is no possibility of their running out, right?’
138
Khushi Apa consents saying, ‘You are right Anuching, but there are some resources
which, if they are used wholly, will take millions of years to replenish. Fossil fuels
are such things.’
Fresh surface water resources

Fresh water status of the world and Bangladesh
Kankon says, ‘Water is one of the elements that we need to survive. There is a lot of
water in the world, so we will never have water problems!’
Mili adds, ‘Yes, there is enough water, but not much fresh drinking water.’
Khushi Apa says, ‘You all are right. Now let’s do an interesting activity. First, we’ll
look at a world map. Then we’ll try to find out where there is an abundance of fresh
water in the continents of the world and where there is a shortage. Now let’s fill in the
following table by writing the names of the continents with the help of a globe given
below.’
Countries with Countries Countries With With With surplus

extreme scarcity of with scarcity heading adequate abundant water
water of water towards water water
scarcity of
water
139
Countries
Countries
Countries heading With With
with extreme With surplus
with scarcity towards adequate abundant
scarcity of water
of water scarcity of water water
water
water
Following Khushi Apa’s class, let us fill in the table.
Formation of the delta

After completing the task, Shihan exclaims in surprise, ‘Alas! The situation of water
resources in Bangladesh is very alarming! It’s going to be worse!’
‘You are right,’ Khushi Apa says, ‘We are really in danger.’
‘But, Apa, ours is a riverine country. Then why are we in want of water?’ Mili wants
to know.
Anuching says, ‘Apa, in Class VI we learned that Bangladesh is a delta formed by
rivers. Therefore, we are supposed to have an abundance of water. Still, why is it
heading towards a crisis?’
Khushi Apa adds, ‘To find the answer to all your questions, we must first know how
the delta is formed. Let’s see by doing some tasks how the delta is formed. Then
we’ll see what problems the delta called Bangladesh is going to face.’
Khushi Apa finally says, ‘At first, through an experiment, we will see how deltas are
formed.’
140
Materials
Sand, water, table/aluminum tray
Procedure
Let us make a pile of sand on the table/aluminum tray and wet it with water so that
the grains of sand stick together. Make the layer of sand high in some places and flat
in other places. (Here sand refers to the silty soil.)
Now pour water over the pile of sand in such a way that the water flows over the table/
aluminum tray.
Now notice the erosion of silt (here the piled sand) from the pile and the transport of
it by water along the flat edge of the pile.
Now let us repeat the test in the same way. Keep experimenting with less and more
water, and observe how the landform is created by sand changes.
Observe the condition of the sand at the point of falling water and at the end of the tray.
Then let us add some pebbles to the sand and let the water flow, and see what changes
take place.
Now let us fill in the table below with test results.

Now let us do a delta-forming experiment following the way Khushi Apa’s class did.
141
Data and observation
Amount of water flow Picture of the experiment tray
Low water flow in the sand
High water flow in the sand
Water flow in the sand with pebbles
After the experiment, Mili says, ‘Now I understand that the delta called Bangladesh
was created with the gradual deposition of silt by the river water.’
Khushi Apa says, ‘Exactly, Mili. The process of its formation continued for a long
time. Now let us look at a map of Bangladesh, a delta, and find out the rivers that enter
this delta. We will also find out which countries these rivers come through and write
down their names.’
PAKISTAN CHINA
HI সাংপ�ো লাসা
MA N
NA
NEP LAYA
AN
NEW DELHI
AL
SH
সুবনসিড়ি ল�োহিত
KATHMANDU BHUTAN
গড়
তিসতা
JA
ডিব্রু
লক্
গান্
MU
ঘাগর
কসি
ষ্ণৌ
NA
ডাক
G
A
N
PA
TN
গ�ো
G
A GAN INDIA
ES
মতি GES UTRA

BRAHMAP
JAMUNA
সুরমা
াক
বারানসি ফারা
ক্কা
বর
ফল
PAD শীলচ
ইম
M A র
ভাগি
A
HN
DHAKA
EG
র
থী
BANGLADESH
INDIA গ ঙ্ গা র ম ম ো হ ন া
Padma
Brahmaputra
Meghna
142
Name of the rivers Countries they come through
When they complete their work, Khushi Apa congratulates everyone and says, ‘You
all have correctly found out the rivers that have come to Bangladesh from different
countries.’
Shihan adds, ‘I am surprised to think how many countries are using the water of the
same river!’
‘You are right,’ Khushi Apa continues ‘What will happen if dams are built across
these rivers? Think about it.’
Shafiq comments, ‘Then we may have many problems, because our country is located
in the lower part of the delta. If there is a dam in the upstream of the upper part, the
rivers of our country will not get adequate water.’
Mili says, ‘But Roni, by building a dam across the Karnafuli River, a hydroelectric
project was created. As a result, the Kaptai Lake was formed.’
Khushi Apa now says, ‘Both of you are right. So let’s complete an inquiry-based task
about the dam.’
Zamal remarks, ‘It will be great if we all can understand what kind of impact the
construction of the dam is having on the river or the lives of the people around it.’
143
Things to remember
A dam is a barrier wall that blocks the flow of water. It is mainly used to artificially
retain water at a place for irrigation or drinking water in nearby or distant areas and
to generate electricity.
Jamal said, it would be great, Then we will be able to understand what kind of impact
it is having on the river and the life of the people around it due to the construction of
dam.
Kaptai Dam
144
Dam
Khushi Apa agrees with Zamal.
Now Mili says, ‘We did inquiry-based tasks in Class Six. So, at first we all need to
formulate the problem/inquiry question for which we want to find the solution or answer.’
Khushi Apa says, ‘You are absolutely right, Mili. So let us start our inquiry by
following the steps of the inquiry method.’
Let all our friends together do an inquiry-based task on how hydroelectric dams and projects
can affect deltas. In order to do that, we will visit and observe any hydropower project area
(if there is any) or any dam area near us. We will prepare questions and talk to local people.
Thus, we will explore the positive and negative impacts of the project/dam.
After that, they create questions about what they all want to know and with the help
of Khushi Apa they visit a dam site near their locality. They talk to the elderly people
of the area about the impact of the dam. After that, they collect some more necessary
information from the internet. They have also read some books written about various
dams. Finally, they analyse the data and write down the findings.
At the end of the inquiry-based task, Roni says, ‘How about presenting our findings
in a debate?’
Khushi Apa appreciates Roni by saying, ‘This is a very good idea. Let’s organise a
debate competition.’
Mili adds, ‘But there has to be a motion (topic for the debate) and certain rules for the
debate. Nothing can be done well without rules and regulations.’
Khushi Apa consents saying, ‘You’re right, Mili. First of all, let us fix some rules for
our debate competition.’
145
Debate on dam
Debating rules
● First, we will form six teams of 5-6 members each and organise a debate
in three phases. In the first phase, two teams will take part in the debate.
Gradually all six teams will participate in the debate.
● We will collect the information from our inquiry, and also collect some
information about Farakka Barrage, Tipaimukh Dam, Teesta Barrage and
Kaptai Hydroelectric Project from the internet and books. Then we will
prepare a written report.
● Then, we will argue on the basis of the establishment of dams and the
positive and negative effects of dams. Some related topics can be selected
for the debate.
● Each team will get eight minutes to present their initial argument(s).
● Rebuttal [six minutes]
● At the end of each debate, the rest of the group members can offer their
‘opinions’.
● At the end of the debate competition, we will analyse the findings and try
to reach a correct decision through discussions.
Our ocean resources – the blue economy

After the debate competition on dams, Khushi Apa greets everyone and says, ‘We’ve
seen through many kinds of activities how important fresh water is as a natural resource.
But besides this fresh water, we have a huge sea. Isn’t it?’
Roni says, ‘Yes, Apa, there are many types of resources in our sea as well.’
‘You are right, Roni. You will be surprised to know that in 2050 the world population
will be around 9 billion. We have to look to the sea to feed this huge population. The
sea has been a source of particular joy for us lately. And the economy based on the sea
resources is called the blue-economy,’ says Khushi Apa.
Everyone curiously wants to know, ‘What is that? Did you say, Blue Economy?’
Khushi Apa says, ‘Let’s learn about Bangladesh’s conquest of the sea and about blue
economy.’
146
Bangladesh’s conquest of the sea and the opening of new horizon

towards blue economy
In 1982, the United Nations Convention on the Law of the Sea (UNCLOS) - 1982 was enacted.
Eight years before this event, Father of the Nation Bangabandhu Sheikh Mujibur Rahman,
considering the immense potential of the Bay of Bengal, passed ‘The Territorial Waters and
Maritime Zones Act, 1974’ within just 3 years of independence of Bangladesh. In that law, the
area up to 12 nautical miles south of the baseline of the coast of Bangladesh was claimed as
territorial waters and the area up to 200 nautical miles as the economic zone of Bangladesh.
However, India and Myanmar objected to this claim of Bangladesh. As a result, Bangladesh’s
maritime boundary with the two neighbouring countries, India and Myanmar, remained
unresolved for 38 years. Later in 2009, Hon’ble Prime Minister Sheikh Hasina, daughter of
Father of the Nation Bangabandhu Sheikh Mujibur Rahman, took the initiative to settle the
maritime boundary dispute with the neighbouring countries through the International Court.
As a result, on March 14, 2012, the International Tribunal for the Law of the Sea settled
Bangladesh’s maritime boundary dispute with Myanmar. Then on July 7, 2014, the maritime
boundary dispute between Bangladesh and India was settled by the Arbitral Tribunal. As a
result of these judgments, Bangladesh’s rights over the aquatic animal and mineral resources
of 1,18,813 square kilometer sea area has been established. Because of this huge victory in the
sea, a new horizon of the blue economy of Bangladesh has been unveiled. It should be noted
that on behalf of Bangladesh Dr. Dipu Moni, Minister of Foreign Affairs and Rear Admiral
(retd) Khurshed Alam, Secretary of the Maritime Affairs Unit, Ministry of Foreign Affairs
played significant roles in handling the cases in the international court. In this achievement,
all levels of officials and employees of the Ministry of Foreign Affairs have cooperated in all
kinds of work including secretarial duties.
Bangladesh has gained the right to enforce fiscal and other regulations related to immigration,
pollution, customs and taxation in the adjacent territories. The area up to 200 nautical miles
from the baseline is called the ‘exclusive economic zone’ (ekocchotro arthonoitik anchol).
Bangladesh has the right to extract all kinds of animal and mineral resources in this area. The
area of 354 nautical miles from the baseline is called the ‘continental shelf’ (mohisopan).
Bangladesh has the sovereign right to extract all kinds of mineral resources in the continental
shelf area. As a result, potentials of Bangladesh for tourism, marine fisheries, exploration
of natural resources, and trade and energy have increased largely. The total land area of
independent Bangladesh is now 1 lakh 48 thousand 460 square kilometres. According to
statistics, the area of the maritime border acquired by Bangladesh in the judgment of the
international court is almost the same as the existing land area.
Here everyone cheers and claps. Mili says, ‘So, there will be a change in the map of
Bangladesh, right?’
‘Let’s see how the map of Bangladesh will look like with the new maritime boundary. Also,
in the table below we can make a list of what rights we have achieved for which areas of our
sea,’ says Khushi Apa.
147
Areas What rights we have achieved
148
BANGLADESH MAP
(new maritime boundary)
বেইজলাইন অভ্যন্তরীণ ন�ৌ

-সীমা
রাষ্ট্রীয় জল-সীমা
১২ ন.ম
২৪ ন.ম
সন্নিহিত অঞ্চল
সমুদ্রসীমা
ব ঙ্গো প সা গ র
বাংলাদেশ
ভারত
একছত্র অর্থনৈতিক অঞ্চল

শ
লাদে
বাং
(২০০ ন.মা.)
ার
ানম
মিয়
ীমা
দ্রস
সমু
মহীস�োপান
(৩৫৪ ন.মা.)
ম�োট সামুদ্রিক এলাকা= ১,১৮,৮১৩, বর্গ কিমি

১ নেটিক্যাল মাইল মাইল (ন.ম)=১,৮৫২ মিটার্স
All of them become very happy to see the map with the new maritime boundary of
Bangladesh. Khushi Apa tells them, ‘Let’s do something interesting to celebrate this
achievement. Let a drop of water approach the dam so that it can cross the dam and
move to the other side.’
149
Use of groundwater
The next day, Khushi Apa comes to class and greets everyone.
Roni says, ‘We have seen the sources of water on the surface of the Earth, but most
of the water we drink comes from underground. So, is there any problem with the
underground water?
150
Mili says, ‘Roni, if we use the resources properly, there shouldn’t be any problem,
right?’
Khushi Apa says, ‘You are right, Mili. Moderate use of any resource can increase its
durability.’
Let us see some pictures:
Questions
Where are the sources of water in the pictures shown above?
In how many ways do we usually use this water?
Mahbub says, ‘Apa, we see that all this is groundwater (the water found underground
in the cracks and spaces in soil, sand and rock). We usually use it for both drinking
and agricultural purposes. So, it is not possible to block it in any way!’
Mili says, ‘Probably not. But if we extract too much of it, we may not get it later.’
Anuching says, ‘There is a great scarcity of drinking water in our village in Bandarban.
151
We have to bring it from far away streams. Moreover, when there is less rainfall, the
streams dry up and we suffer a lot.’
Khushi Apa adds, ‘In fact, Anuching, where you live is a hilly area. There the water
level is very low under the ground. For this reason, there is a lot of water crisis when
there is less rain or during the dry season.’
Here Roni says, ‘But my maternal uncle’s house is in Satkhira where there are no
mountains. Still there is a lot of trouble with drinking water. There the tube-well water
is too salty for people to drink.’
Mili says to Roni, ‘I think Satkhira is very close to the sea and we already know that
the sea level is rising due to climate change. So, maybe, the sea water is mixing with
groundwater. For this reason, saline water is coming through the tube-well.’
Khushi Apa says, ‘Your explanation is pretty correct. Well, let’s see with the help of
an interesting experiment how the water level remains under the ground. We will also
find out what specific problems can result from what specific causes.’
Experiment of relationship between surface water and groundwater
Required Materials: 1. Transparent plastic cups 2. Crushed ice 3. Vanilla ice cream
4. Sprite/Seven Up 1/2 litre (these drinks are also called carbonated water) 5. Mini
chocolate chips/Biscuit crumbs 6. Drinking straws 7. Food colour
Process:
1. First, we will create an aquifer (a water-bearing layer
of permeable rock, sand, or gravel) by filling half of
a clear plastic cup with some ice cubes. Here the ice
cubes refer to the gravels that hold groundwater.
2. Add carbonated water just to cover the ice cubes. By
carbonated water, we mean groundwater here.
3. Then add a layer of ice cream (it should look like a solid
layer over the aquifer). Naturally, this layer is made
of impenetrable materials like clay and limestone
that prevent the movement of water in and out.
4. Add mini chips or biscuit crumbs over the ice cream.
By this, we mean the soil layer.
5. Add a few drops of food colour to the clay layer. With this food colour, we will
see how contaminated surface water can contaminate groundwater. Let all
our friends discuss the possible factors of surface water pollution.
6. Using a straw, dig a ‘well’ in the center of the aquifer. Slowly suck through
152
the straw and start pumping the well. Notice the fall of groundwater level.
Note the colour of the food as it seeps into the well and eventually into
the groundwater. Also notice how the area around the well begins to sink,
representing the effect of groundwater depletion.
7. Replenish (Refill) our aquifers by gradually adding more carbonated water,
which represents the mixing of rainwater with groundwater.
8. Reservoirs can be recharged using artificial recharge at some places, such as,
by injecting into wells or by spreading water over the land surface where it
can penetrate the soil. In nature, when it rains heavily, the groundwater table
is thus recharged.
9. Now fill in the table below with the help of what we have observed so far.
The numbers 1, 2, 3... in the table refer to the groundwater levels below the
ground.
After the experiment, Khushi Apa says, ‘Let’s enjoy drinking our ‘edible aquifer’.
Serial Description of Layers
1
2
3
4
5
6
7
8
153
Let us fill in the table by creating our own aquifer like the above experiment and at
the end enjoy drinking it.
After the experiment, Mili says, ‘Apa, we saw that when we were pumping the water
from the ground, several changes were seen above and below the ground.’
Khushi Apa replies, ‘Yes Mili, if we compare nature’s elements with those of our
experiment, we can easily understand what problems can happen if we extract too
much water from underground.’
Shihan says, ‘Apa, the number of people in the world is increasing day by day. At the
same time, more and more factories are being built to meet the needs of more people.’
Anuching adds, ‘Yes, and factories use a lot of water which will require more water
withdrawals. As a result, water levels will continue to go down and the cost of water
extractions may increase.’
Roni further adds, ‘Water availability may decline and there might even be a risk of
groundwater contamination.’
Mili says, ‘The risk of landslides may also increase if additional groundwater
extraction continues.’
‘Great! If you all can identify problems like this one, you can surely find out what our
responsibilities are. What do you think?’ asks Khushi Apa.
‘Of course, Apa,’ they all utter together.
Then they form groups and decide what programmes could be implemented for
sustainable groundwater management in their locality. When the task has been
completed, some of them write and some draw pictures to present those to whole
class.
Poster made by Mili and her friends about ways to protect groundwater
154
Let us decide with our friends what steps we can take to protect our groundwater.
Then we will try to implement these with the help of the Wildlife Conservation
Club.
Mineral resources – Fossil fuels

Coming to the class, Mili informs that she has had only dry food at home today. It is
because there was no gas supply this morning.
Roni says that the situation was the same in their house too.
Anuching asks, ‘We use so much gas in cooking or in factories or vehicles. Where
does all the gas come from?’
Mili replies, ‘In Class Six, we knew that natural gas is a resource.’
Shihan says, ‘Yes, and it is a non-renewable resource.’
Roni adds, ‘Yes, and since it is a non-renewable resource, once it runs out, it will not
be available again!’
Mili says that in that case it will pose a great threat to all.
Now Khushi Apa enters the class, greets everyone and wants to know what they have
been talking about.
Mili lets her know that they were talking about natural gas. She asks with worries,
‘What will happen when all the natural gas runs out?’
Khushi Apa says, ‘It is really a matter of concern, but every problem has some kind
of solution, right?’
‘Yes, Apa,’ Robin says, ‘and we should try to find a solution without worrying.’
‘Sounds good!’ Khushi Apa appreciates it. ‘Let us first see how natural gas or such
fossil fuels are formed. We can see a flow-diagram to understand it.’
155
How coal forms
Time
Pressure
Peat Lignite Coal
1. Billions of years ago, a large part of the Earth was covered by wetlands.
When plants in the wetland died due to natural/other unknown causes, they sank
down.
2. Decaying vegetation formed a 3. Gradually, this mud and sand turned into
soft layer called peat. Over time, stone and it was transformed to peat-coal.
this peat got buried under mud and
sand.
Things to Remember
Fossil fuel is a type of fuel that is formed through the decomposition of dead plants
and animals underground. It occurs at high heat and pressure over thousands of
years in the absence of air. Examples of fossil fuels are coal, natural gas and mineral
oil.
156
After finishing looking at the diagram, Roni says, ‘Well, it takes many years for any
fossil fuel to be formed!’
‘Yes, Roni,’ Khushi Apa says. ‘You are right.’
Anuching says, ‘We know that fossil fuel is a type of mineral resource. Just as there
are various types of mineral resources in our country, we can find them in other parts
of the world.’
Khushi Apa asks, ‘How can we find that out?’
They all say in chorus, ‘Map…’
Now Khushi Apa says, ‘Let us find out, with the help of the maps of the world and
Bangladesh, what kinds of mineral resources are there in the world and in Bangladesh.
Then fill in the table with the findings.’
Energy Resources
Coal
Natural Gas
Petroleum
Uranium
Minerals
Bauxite
Copper
Gold
Iron ore
Silver
157
158
Table to fill in with the data from the world map

Name of mineral resource Name of continent where it is available
Table to fill in with the data from the map of Bangladesh
Name of mineral resource Places where available
When the task of filling in the table is finished, Mili says, ‘We have found that there
are many types of mineral resources. In addition, we have found many types of
mineral resources in Bangladesh. Now we can do a project-based work to find out
in what condition these resources are, which resources are used for what purposes,
and what environmental problems may arise during the extraction of these resources.
Should we do it, Apa?’
Khushi Apa says, ‘Sounds quite good. You did project-based tasks in Class Six. So,
you can start doing your work.’
Then they first get divided into groups and each group chooses one mineral resource.
Then they create questions on whatever they want to know.
Questions:
159
When the questions are ready, Safin says to his friends, ‘How can we do the work of
collecting information now?’
Roni suggests, ‘The best way for us is to go directly to a mining area. We have many
big coal mines in our country, haven’t we?’
Robin appreciates the suggestion.
Shihan says, ‘I have an uncle who works in Baropukuria coal mine. We can take his
help.’
Mili says, ‘That’s a nice idea, and we can also take the help of videos and information
from the internet. We can also take help form books written on this subject.’
Roni adds, ‘Information must be collected this way because it is a project-based task.
Also, there is a step to review existing data in it, right?’
Shihan agrees and says, ‘You are right, Roni. Can’t we publish the findings of our
project by creating an electronic or hand-written magazine?’
‘That’s a very good suggestion because we have already learned it in our digital
technology class. Moreover, through an e-magazine, we can easily inform many
people outside our school about our task,’ says Mili.
After that, with the help of Khushi Apa, they all happily visit a coal mine near their
locality in a disciplined manner. After completing the project work, they publish an
electronic magazine based on the information they have obtained.
The paper being ready, Khushi Apa says, ‘You have beautifully shown how we can
sustain different types of natural resources through their judicious use.’
Use of resources and sustainable development
When the work has been completed, Anuching says, ‘Apa, we have just noticed what
kind of natural resources the Earth and Bangladesh have. We have also noticed how
people for their own needs are increasing the rate of the use of these resources day by
day. I am very worried after knowing all this.’
Khushi Apa says, ‘What kind of worry?’
Anuching says, ‘Apa, the number of people is increasing day by day. On the contrary,
once these resources are exhausted, these will not be easily available. So, should we
stop using these resources?’
Mili says, ‘But if we stop using it, we will also face a lot of difficulties. How can we
live without water? We didn’t have gas for just a day; and we suffered so much about
cooking and eating.’
Roni says, ‘Then what’s the way!’
Shihan says, ‘If we use these resources carefully, this means if we do not waste them,
160
surely they will be used less, right?’

‘And we may find other sources – like the solar energy. We can use it for our needs,’
says Roni.
Mili says, ‘We can harness wind power and use rainwater.’
Apa says, ‘So you mean, if we can use the resources fairly and moderately, then some
problems can be reduced. Do you think so?’
Everyone says together, ‘That’s right, Apa.’
Apa says again, ‘The way we have been talking about resource management, it is
called sustainable management. Moreover, to manage something sustainably, one
must first know about it well.’
Things to remember
Sustainable development means those well-planned developments that meet the
needs of the present generation with a special focus on meeting the needs of future
generations. This puts a special focus on not to cause scarcity or become a hindrance
for the future.
Roni says, ‘The Earth has given us everything we need to live. Now, it is our duty to
take responsibility for doing something. This will help our future generations to use
all the resources of the earth as we are using these. This will help them live as we are
living at present.’
Mili adds, ‘If we fail to do this, human civilization cannot survive on the Earth.’
Khushi Apa says, ‘You are absolutely right. So what can we do now?’
Mili says, ‘Apa, how about trying to implement a list of actions through our Wildlife
161
Conservation Club and Active Citizens Club to ensure sustainable use of these
resources?’
‘It’s a very good proposal,’ says Roni.
Khushi Apa proposes that they should discuss and find out how to make the use of
resources sustainable and how to implement it in their families, school or locality.
They then form groups to create a list of sustainable uses of resources that they
would implement through activities throughout the year. They make this list for their
families, locality and school.
Lessen Reuse Recycle
Sustainable use of resources in our households

1. Keeping water taps turned off when not in use.
2. Turning off the power switches when leaving the house.
3. Collecting and storing rainwater.
4. ..........................................
162
5. ..........................................
6. ..........................................
Sustainable use of resources in schools
1. Monitoring where waste is generated in the school and noting down where
it can be recycled.
2. Turning off lights in the classrooms and other areas of the school when they
are not in use.
3. Urging everyone to put computers in sleep mode to save energy when they
are not in use.
4. ..........................................
5. ..........................................
6. ..........................................
Sustainable use of resources in society
1. Sending a request letter to the Union Parishad/Municipality for separate
collection of two types of waste – biodegradable and non-biodegradable –
as part of waste management.
2. Sending a request letter to the Union Parishad/Municipality to make the
ponds, canals or other water sources that are being spoiled in the locality
reusable.
3. Distributing posters to raise awareness for the use of all types of natural
resources including water, gas and electricity in the locality.
4. ..........................................
5. ..........................................
6. ..........................................
Finally, they begin to implement the tasks that they have listed for their families and
the school. They also take steps to implement the sustainable development activities
for the locality. In this case, they have taken the help of retired government officials
and elders of the locality.
Khushi Apa becomes very happy to see their work and says, ‘It is you who can change
this world one day.’
163
Academic Year
2023
Class Seven

Activity Book
Ministry of Education
For free distribution by the Government of the People’s Republic of Bangladesh

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History and Social Science

National Curriculum and Textbook Board, Bangladesh

History and Social Science

writers and Editors

National Curriculum and Textbook Board, Bangladesh

[All rights reserved by National Curriculum and Textbook Board, Bangladesh]

For free distribution by the Government of the People’s Republic of Bangladesh

Professor Md. Farhadul Islam

How to Reach a Logical Conclusion 8-43

Changes in Social and Political Contexts: Position and

Sustainable Development and Our Roles 135-163

Bangabandhu and the History of the Emergence

What did we do with our first fallen-out tooth?

The story of my first fallen-out tooth

The steps of inquiry at a glance

Steps Short description of Examples

Past time Roads

Topic: Customs about falling of teeth

● Our family, locality and society

To whom or where to go to find information? (Data source):

Communicating the result/conclusion:

Data collection table

After everyone’s presentation, Rupa

Evaluating the group work of other friends

Evaluating the performance of own group members

Name of Participation Helping other Respect for Opinions or

Personal notions and its verification: reaching a logical conclusion

Hypothesis (or an assumption):

Let us try to compare personal notions with logical conclusions analysing

Personal Notion or Presupposition Logical Conclusion

Analysis of or reflection on the steps of inquiry

Selecting the data sources: and Nazifa’s grandparents’ house is

A part of Neela’s reflection on her inquiry-based task

Data collection method residences. However, it became

A part of Ganesh’s reflection on his inquiry-based task

Name of the continent/country/ Customs related to the falling of

Topic: Prevalent customs in the countries of the world including Bangladesh

Some inquiry questions (examples):

● Why do we stand up when the teacher enters the classroom?

Do the prevalent customs of the society change over time?

Following the students of

Traits we usually like Traits we usually dislike

Let us evaluate the work of friends’ group

Evaluation of the work of the members of own group

অ্যাাস বই থেক করেছি

Do natural elements also change over time?

● Data collection method and technique:

● Presentation/Communicating the results:

Rainfall according to seasons in the Mili’s locality

Summer Rainy Season Autumn Late Autumn Winter Spring

Amount of rainfall based on seasons (in millimeter)

Summer Rainy Season Autumn Late Autumn Winter Spring

: Amount of rainfall based on seasons (in millimeter)

Rainy Season 800

1. Let us create a layer of magma by using jelly/clay or by spraying shaving

Tray Pictures of magma and plate conditions resulting from collisions

Mili says, ‘Then, what’s the

Sumon says, ‘There is only one

Roni asks, ‘But how? Can the damage be