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Wednesday, April 28, 2010

Fwd: [ALOCHONA] Independence of ACC



------ Forwarded message ----------
From: Mohd. Haque <haquetm83@yahoo.com>
Date: Apr 28, 2010 5:48 PM

 

I do not think in next 10 to 15 year we will have any independent institution. Those burned their energy insulting, degrading and despising Ayub Khan, Ershad and even BNP seems already exhausted everything and ready to accept anything.
All institutions are under attack in a manner like 'precision bombing', smart strategiests doing their job very cunningly, buying all opponents.
 
Today ethical values and human integrity left to nothing, and in Bangladesh we are follwoing the predominant pattern of the today's powerful inhuman global politics. 

--- On Wed, 28/4/10, Isha Khan <bdmailer@gmail.com> wrote:
 

From: Isha Khan <bdmailer@gmail.com>
Subject: [ALOCHONA] Independence of ACC
To: dhakamails@yahoogroups.com
Date: Wednesday, 28 April, 2010, 3:28 AM




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[ALOCHONA] Awami razakars



Awami razakars
 
 


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[ALOCHONA] Juba League men alleged of rape



Juba League men alleged of rape
 
Bhola, Apr 28 (bdnews24.com) – Police on Wednesday took a BNP Chaatra Union leader in Bhola under protective custody after she alleged she was raped by Jubo League men.

This leader of BNP's local women's wing was allegedly kidnapped and raped on Monday night. Locals rescued her on Tuesday morning. That afternoon she was taken to a local clinic. The victim was then taken to Abdus Salam, assistant superintendent of police of Bhola Sadr Circle, under the supervision of former Bhola BNP president Mozammel Haque. The woman recounted the violation she had suffered. She was then taken to the police super.

Bhola police super Bashir Ahmed told bdnews24.com: "I ordered the Tajumuddin police chief to file the case after listening to her complaint." "Those involved with the crime will not be spared," Bashir said. Tajumaddin police chief Mohammad Irfan said the case was filed by the victim herself at around 8pm, where she accused Juba League cadres Rakib, Sohel, Nazu, Abbas and Al Amin.

Following this, the Bhola BNP demonstrated protesting the rape in Tajumaddin, Lalmohan and Bhola town demanding arrest of the rapists and their punishment. Maj Hafiz Uddin Ahmed, who lost in the by-elections of Apr 24, led the demonstration at 10am in Lalmohan. While addressing a rally at his home, Hafiz said, "The so-called by-election has led to the burial of democracy." He alleged that a dreadful situation was prevailing in Lalmohan, where lives and property of the people were not secure. "Miscreants of the ruling party are swooping on the innocents," he claimed.

Meanwhile, rivals drove a BNP activist from his shelter under the Hawlader Residential Project in Dewalkandi area of Lalmohan. The activist, Bacchu, alleged that a group of AL supporters—led by local AL leader Amzad, beat him severely. However, Amzad denied the allegations.

When contacted, the newly elected MP, Nurunnabi Chowdhury Shaon, told bdnews24.com: "Lalmohan and Tajumaddin will be the two hubs of peace." "No injustice or persecution will be tolerated here." Shaon vowed that stern action would be taken against those involved in any criminal or wrongful activities.
Also see :
 


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[ALOCHONA] Water sharing of common rivers



Water sharing of common rivers
 
 
Water sharing of joint rivers between Bangladesh and India is yet get a 'normal' shape as the upper riparian country's government puts less importance to honour the right of its small neighbour, an investigation has revealed.(New nation)

Of the 54 common rivers flowing in the two countries before falling into the Bay of Bengal, water of only one river is shared under a treaty, but the lower riparian nation hardly get its proper share indicated in the deal.

Farmers in Teesta Barrage area of Nilphamari district did not get minimal volume of water during this season in January and February when water was very much needed for farming.

Failing to get water from the Teesta Barrage, farmers during the period used shallow pumps to irrigate their lands. For this, farmers had to spend a lot to buy diesel to run pumps.

India raised water flow in Teesta river during the first week of March when there is no use of water in the fields. Aynal Huq, a farmer of Nilphamari canal told this correspondent that, "We do not need water now. We did not get water in time when water was very much essential for cultivation."

Another farmer Moinuddin Mia said at present there is huge water both in main and sub canals of Teesta Barrage. "We don't know what the use of this water is. We did not get water timely when it was crucial."

According to the statistics during the first week of February water flow in Teesta Barrage point came down to around 3,000 cusec and continued to decline when at least 8,000 cusec water is very much necessary to irrigate the lands of barrage covered area.

The Indian government raised water release in Teesta river during the recent India visit of Prime Minister Sheikh Hasina and when the members of Joint Rivers Committee (JRC) were visiting the barrage area. But water flow started to decline when the PM's visit was over.

Officials concerned said during the dry season India irrigate 61,000 acres of land in Jalpaiguri district, 17,000 acres in Darjiling, 38,000 acres in Maldoho and 204,000 acres in south and north Dianjpur district by diverting Teesta water through its Gazaldoba barrage.

"This is why farmers of Teesta Barrage area do not get minimal water during the dry season," said an official.

Teesta river was originated in Sikim in an altitude of 7,200 meters of the Himalayan mountain. It entered Bangladesh through Kharibari border area under Nilphamari district. Of the total 315 kilometres of Teesta river, Bangladesh portion is 115 kilometres.

Officials said with a view to helping irrigation and employment generation in grater Rangpur district the first feasibility study of Teesta Barrage was conducted in 1960 and a report was prepared then. Later, another report was prepared in 1970 based on which the present place at Doani in Nilphamari was selected for the barrage.

The than President Ziaur Rahman on December 12, 1979 inaugurated the construction work of the first phase of Teesta Barrage. Construction works of second phase of the barrage is going on where irrigation target is around 6 lakh hectres.

Farmers of 12 upzilas of Nilphamari, Rangpur and Dinajpur districts enjoy the irrigation facilities of the barrage. One lakh 54 thousand hectres of land of Dimla, Joldhaka, Kishorganj, Nilphamari Sadar, Syedpur, Rangpur Sadar, Taraganj, Badarganj, Gongachora, Parbatipur, Chiribandar and Khansama upazila get the irrigation from the barrage water.

Bangladesh Water Development Board (WDB) statistics show that due to the fewer water supplies through the Teesta river irrigation of the targeted land area could not be done during the last couple of years. Around 30,000 hectares of land couldn't be cultivated during the fiscal year 2008-09 and 2009-10 due to low water flow. But unofficial statistics show that the figure of water supplies was much lower than the WDB.

Foyzur Rahman, Sub Divisional Engineer of WDB in Dalia, told The New Nation recently that last year they were very much helpless as water flow in Teesta was very poor. Hundreds of thousands of farmers become ferocious being deprived of water to irrigate their lands.

Hundreds of thousands of farmers last year staged demonstration protesting the fewer water supplies from neighboring India.

When visiting the area recently, farmers in Dalia village told this correspondent that cultivation of lands of the first phase become very tough as India does not release water in time. It is not possible to cultivate lands of the second phase unless the upper riparian country willingly releases adequate water timely.

Talking to The New Nation water expert Dr Inun Nishat said the Teest river can contain 3.5 thousand cusec to 5 thousand cusec water. The main canal of Teesta Barrage has the capacity to hold 8 thousand cusec of water.

"If even India does not divert water from Teesta river, the main canal of the barrage will remain dry and adequate water won't be available for irrigation," he said.

http://nation.ittefaq.com/issues/2010/04/29/news0823.htm


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[ALOCHONA] ACC sues Eskandar for illegal wealth



ACC sues Eskandar for illegal wealth
Anti-corruption Commission yesterday filed a case against Major (retd) Sayeed Eskandar, brother of BNP chief Khaleda Zia, with the city's Ramna Police Station on charges of amassing illegal wealth and concealing information about it, police said.

Ramna Police Station Officer-in-charge (OC) Shibli Noman said ACC Deputy Director Benajir Ahmed filed the case against Eskandar, a member of BNP standing committee, under section-1 of Anti-corruption Commission Act-2004. The case was filed yesterday afternoon as ACC investigation found dissimilarities between the wealth Eskandar has and the statement he had submitted to the ACC.

According to the case, in the wealth statement Eskandar mentioned that he has wealth worth about Tk99,10,266. ACC, however, found his wealth worth about Tk5,71,87,074.The OC said the ACC would investigate the case.

The commission has, however, filed several other corruption cases against Eskandar.


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[ALOCHONA] FW: Maulana Waris Mazhari: The Common Bases for Hindu-Muslim Dialogue




 


Subject: Maulana Waris Mazhari: The Common Bases for Hindu-Muslim Dialogue
 

The Common Bases for Hindu-Muslim Dialogue

By Maulana Waris Mazhari

 

(Translated from Urdu by Yoginder Sikand)

 

The first step in the quest for inter-community dialogue is the search for common ground. Religious and cultural differences divide Hindus and Muslims from each other. This diversity need not necessarily be seen as intimidating, however. In fact, the Quran explains that diversity is natural. The Quran instructs us thus:

      'If God so willed, He could make you all one people' (16:93).

Commenting on the above-quoted Quranic verse, the noted Islamic scholar Imam Razi writes in his Tafsir-e Kabir that this refers to the fact of diversity of religions and customs among human beings.

Nature desires diversity, not uniformity. That is why we should aim not at eliminating these differences but, rather, to tolerate them in accordance with the demands of Nature.

Man is a social animal. It is ingrained in his nature to seek to live in peace with others. That is why there are no two communities in the entire world that have nothing in common between them. It was for the common purpose of protection, peace and justice that the Prophet entered into a treaty or pact with the Jews of Medina. This is an instance of practical inter-community dialogue based on common values and concerns.

The basic task before is to seek to develop and promote that spirit among both Hindus and Muslims that would urge them to ignore their differences and, instead, focus on what they have in common or on issues of common concern that can bring them closer to each other. We must not let what sets us apart overwhelm what we have in common. A key aspect that we Indian Hindus and Muslims have in common is our Indianness, the fact of belonging to the same land. Another key issue and concern that can bring us together is a common quest for preventing moral decline in our societies, which both Hindus and Muslims are faced with. Anti-religious forms of secularism and liberalism invented in the West that claim to have 'liberated' human beings from God have led to horrendous anarchy throughout the world, including in our own country. This calls for Hindus, Muslims and people of other faiths, who take their religions seriously, to work together to combat such dangerous tendencies. This is a duty we all owe to God and to humanity, which we must undertake in cooperation with each other.

Hindu-Muslim dialogue involves efforts at both the intellectual as well as practical levels. But, all these efforts can make no headway without sincerity of purpose. If these efforts are made simply for political gain or fame they can produce no positive results. Parties to the dialogue must be conscious of the fact that they need each other. They must realize that they can and, indeed, must, learn from each other. They must know that the progress of our common homeland, and, therefore, of each and every community that inhabits it, is impossible without Hindu-Muslim cooperation. For meaningful dialogue between Muslims and Hindus, both must consider themselves not as opponents but as friends, or at least as potential friends.

Hindu-Muslim dialogue, or inter-community dialogue more generally, must focus, among other issues, on addressing and removing mutual misunderstandings, which are often rooted in deeply-held but misleading negative stereotypical images of the 'other'. Some of these misunderstandings are rooted in our traditional ways of thinking about the 'other'. One such contentious issue is the way Muslims understand the status of the Hindus and their religion in terms of the shariah. While many ulema see nothing of worth in the Hindu religion and consider all the Hindus to be polytheists, some of them are of the view that the basic principles of monotheism and prophethood can be discerned in the religious traditions of the Hindus. The founder of the Dar ul-Uloom at Deoband, Maulana Qasim Nanotavi, was of the opinion that Ram and Krishna might possibly have been prophets of God and that is why Muslims must not say anything bad about them. Some scholars, including a leading Sanskrit scholar Pandit Ved Prakash Upadhyaya, claim that the Kalki Avatar or Antim Rishi mentioned in some Hindu scriptures actually refers to the Prophet Muhammad. If this is true, then obviously these scriptures cannot be said not to have been of divine origin.

Another issue that continues to be discussed in ulema circles is the status of Hindus in terms of the shariah. This question needs to be resolved in the interest of Hindu-Muslim dialogue. If, as the ulema claim, the Hindus, or many of them, are polytheists (mushriks), are they to be considered mushriks in the same sense as Muslims understood the pagan Arabs at the time of the Prophet? I personally believe that a distinction should be made between the two. Even the classical jurists and Quranic commentators differentiated between the Arab pagans, who virulently opposed the Prophet, and other pagan so that the commandment for jihad vis-à-vis the former did not apply in the same way to the latter. It is critical to distinguish the Hindus from the Arab pagans because of the tendency of many ulema to relate and apply Quranic verses about the pagan Arabs to the Hindus of today, as, for instance, the verse which says, 'Strongest among men in enmity to the believers will you find the Jews and pagans' (5:82). Clearly, this is unacceptable.

Yet another issue that must be clarified if Hindu-Muslim dialogue is to proceed is the distinction between Islam and Muslim history. We must not, as we often do, adopt a defensive attitude towards the latter by seeking to justify the misdeeds of Muslim rulers or argue, through erroneous interpretation of Islamic sources, that all the actions of the Sultans and Muslim religious figures were actually in accordance with the teachings of Islam. If the policies of many Muslim rulers of the early Islamic period, which many Muslims regard as a 'Golden Age', were not just un-Islamic but even anti-Islamic, how can we expect Muslim rulers of the later period, which Muslims consider to have been characterized by widespread deviation from Islam, to have been models of Islamic virtue?

A basic cause for mutual misunderstandings between Hindus and Muslims is lack of proper knowledge and awareness of each other. They have made no serious attempts to understand the religious traditions and beliefs of each other from their original sources, in an objective manner. Muslims have viewed Hinduism in a polemical fashion, not as the Hindus themselves understand it, and not using the same framework as the Hindus use to relate to their faith tradition. And vice versa. This explains the virtual absence of any literature that can enable Hindus and Muslims to understand each other seriously, in a balanced way. Not a single book of this sort on the religious traditions of the Hindus has been written by Muslims ever since Al-Biruni wrote his famed Kitab al-Hind more than a thousand years ago. Barring a few exceptions, our madrasas do not teach about other religions. That is why their students, our would-be ulema, have only a very superficial and partial understanding of Hinduism and other religions. This urgently needs to change.

A key form of Hindu-Muslim dialogue is for Hindus and Muslims to work together for common social purposes on a wide range of issues. The opportunities for this, however, are becoming alarmingly restricted today as, especially in urban areas in northern India, Muslims are becoming increasingly ghettoized, for various reasons. In recent years, especially in the aftermath of the destruction of the Babri Masjid and the ensuing wave of anti-Muslim violence that culminated in the genocide of Muslims in Gujarat, there has been a perceptible trend of Muslims seeking to shift from mixed localities to almost wholly Muslim ghettos. Numerous leading ulema and other Muslim leaders have openly supported this trend, claiming that there are numerous Hadith reports wherein the Prophet had advised Muslims to do so. This, to my mind, is a wholly incorrect deduction from Hadith reports wherein the Prophet is said to have advised Muslims not to stay in the same localities as polytheists, because these reports actually relate to those Muslims who had stayed behind in pagan-dominated Mecca even after the Prophet had migrated to Mecca. Heavily outnumbered by their pagan opponents, their lives and properties were gravely threatened. This is the particular historical context for these Hadith reports. To argue, as some of our ulema do, that the same rule applies for Muslims in India, even in places where Muslims do not face any such threat, is incorrect. If Muslims were to restrict themselves to Muslim ghettos and thereby cut themselves off from people of other faiths, they would be unable to relate to, and interact with, others in the social, economic and political spheres, and would also have no opportunity to engage in the task of da'wah or communicating the true message of Islam to them. Hence, this ghettoisation process must be reversed, for it is harmful particularly to the Muslims themselves.

In fact, Muslims must make all efforts to promote closer interaction at all planes with Hindus, rather than isolate themselves in a corner. In this regard, we would need to exercise a certain degree of flexibility in the matter of some fiqh rules about relations between Muslims and others that were developed in the period of Muslim domination and which may not be relevant in today's context. In the light of these medieval fiqh prescriptions, many Muslims have grave reservations on a host of issues with regard to people of other faiths, such as participating in their functions, greeting them on their festivals, wishing them, exchanging gifts with them, and sharing in their joys and sorrows. In the face of this, it is imperative that we develop a contextually-relevant 'fiqh for Muslim minorities' (fiqh ul-aqalliyat) through which we can review and rethink these fiqh rules so as to enable us to adopt a more expansive and open stance on these matters.

 
Similarly, in line with medieval fiqh formulations, many Muslims take a very extreme position with regard to the prohibition of imitating or following the ways and customs of non-Muslims. Traditional understandings of this question also need to be reviewed if we are to establish closer links with Hindus and people of other faiths. On this issue, the influential medieval Islamic scholar Ibn Taimiyah, who is known for having adopted a rather extreme position in this regard, made a clear distinction between Muslims in a state of cultural domination and those in a condition where they are culturally dominated by others. In the latter case, he opined, for Muslims to adopt some of the external practices of non-Muslims might actually be desirable from the point of view of the Islamic cause. Indeed, he went on, it might even become necessary for this purpose. As he explained in his book Iqtiza us-Sirat ul-Mustaqim:

    'Saving oneself from imitating non-Muslims and distinguishing oneself from them applies only in the context of [Muslim] dominance. When in the early period [of Islam] Muslims were weak, this commandment was not given. This commandment was given only later, when Islam became dominant and acquired power. Likewise, today, Muslims living in non-Muslim lands are not obliged to distinguish themselves externally from non-Muslims, because this might cause them harm. Indeed, under some circumstances, it is appropriate or even necessary for Muslims to share [some of] the external practices of non-Muslims if this is in the larger interests of Islam or for a noble purpose.'

                                    *

The time for Hindu-Muslim dialogue is now. It cannot be put off until later. 

Maulana Waris Mazhari is the editor of the New Delhi-based monthly Tarjuman Dar ul-Uloom, the official organ of the Graduates' Association of the Deoband madrasa. He can be contacted on w.mazhari@gmail.com

 

Yoginder Sikand works with the Centre for the Study of Social Exclusion at the National Law School, Bangalore.




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[ALOCHONA] Has Noah's Ark Been Found on Turkish Mountaintop?



Has Noah's Ark Been Found on Turkish Mountaintop?
 
An explorer examines wooden beams inside what some are nearly certain is the remains of Noah's Ark

A group of Chinese and Turkish evangelical explorers say wooden remains they have discovered on Mount Ararat in eastern Turkey are the remains of Noah's Ark. 

The group claims that carbon dating proves the relics are 4,800 years old, meaning they date to around the same time the ark was said to be afloat. Mt. Ararat has long been suspected as the final resting place of the craft by evangelicals and literalists hoping to validate biblical stories. Yeung Wing-Cheung, from the Noah's Ark Ministries International research team that made the discovery, said: "It's not 100 percent that it is Noah's Ark, but we think it is 99.9 percent that this is it." 

There have been several reported discoveries of the remains of Noah's Ark over the years, most notably a find by archaeologist Ron Wyatt in 1987. At the time, the Turkish government officially declared a national park around his find, a boat-shaped object stretched across the mountains of Ararat.Nevertheless, the evangelical ministry remains convinced that the current find is in fact more likely to be the actual artifact, calling upon Dutch Ark researcher Gerrit Aalten to verify its legitimacy. 

"The significance of this find is that for the first time in history the discovery of Noah's Ark is well documented and revealed to the worldwide community," Aalten said at a press conference announcing the find. Citing the many details that match historical accounts of the Ark, he believes it to be a legitimate archaeological discovery. "There's a tremendous amount of solid evidence that the structure found on Mount Ararat in Eastern Turkey is the legendary Ark of Noah," said Aalten.

Representatives of Noah's Ark Ministries said the structure contained several compartments, some with wooden beams, that they believe were used to house animals.The group of evangelical archaeologists ruled out an established human settlement on the grounds none have ever been found above 11,000 feet in the vicinity, Yeung said.

During the press conference, team member Panda Lee described visiting the site. "In October 2008, I climbed the mountain with the Turkish team. At an elevation of more than 4,000 meters, I saw a structure built with plank-like timber. Each plank was about 8 inches wide. I could see tenons, proof of ancient construction predating the use of metal nails."

We walked about 100 meters to another site. I could see broken wood fragments embedded in a glacier, and some 20 meters long. I surveyed the landscape and found that the wooden structure was permanently covered by ice and volcanic rocks." Local Turkish officials will ask the central government in Ankara to apply for UNESCO World Heritage status so the site can be protected while a major archaeological dig is conducted.

The biblical story says that God decided to flood the Earth after seeing how corrupt it was. He then told Noah to build an ark and fill it with two of every animal species.After the flood waters receded, the Bible says, the ark came to rest on a mountain. Many believe that Mount Ararat, the highest point in the region, is where the ark and her inhabitants ran aground.

http://www.foxnews.com/scitech/2010/04/27/noahs-ark-found-turkey-ararat/



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Re: [ALOCHONA] Independence of ACC



I do not think in next 10 to 15 year we will have any independent institution. Those burned their energy insulting, degrading and despising Ayub Khan, Ershad and even BNP seems already exhausted everything and ready to accept anything.
All institutions are under attack in a manner like 'precision bombing', smart strategiests doing their job very cunningly, buying all opponents.
Today ethical values and human integrity left to nothing, and in Bangladesh we are follwoing the predominant pattern of the today's powerful inhuman global politics. 

--- On Wed, 28/4/10, Isha Khan <bdmailer@gmail.com> wrote:

From: Isha Khan <bdmailer@gmail.com>
Subject: [ALOCHONA] Independence of ACC
To: dhakamails@yahoogroups.com
Date: Wednesday, 28 April, 2010, 3:28 AM




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[ALOCHONA] The saline revolution?



The saline revolution?
 
 
Satkhira, April 27 (bdnews24.com) – Bangladeshi scientists have created two new salt-resistant hybrid paddies. The scientists say that cultivation of the new paddy in the coastal areas will increase production by 400,000 Mons yearly. These two types of paddy were cultivated at the Binerpota firm in Satkhira and harvested began on Monday.

Dr. Mirza Mofazzol Islam, scientific officer of Bangladesh Institute of Nuclear Agriculture (BINA) and the creator of the new paddies, said that these will yield 4.5 metric tons per hectare. He added that if these paddies were introduced in the 10,000 hectares of land in the southern region, production will increase by 4,000,000 metric tons.

BINA has proposed to name the paddies, 'BINA-8' and 'BINA-9'. Dr. Mofazzol said that the farmers of the coastal region have been dreaming of a paddy which could survive high levels of salinity The paddies will be able to withstand salinity of 10 desi Siemens, he added. Dr. M Roisul Haider, chief scientific officer of BINA said that there is 1,000,000 hectares in the country where the salt is higher than the normal level and during the Boro or dry season it ranges from 4 to 20 desi Siemen.

Officials of the agriculture extension department said that every year 65 hectares of land goes out of cultivation and 20 Sotangsos (100 Sotangso = 1 acre) land is lost in the southern region everyday. They hoped that innovation of salt-resistant paddy will help to minimize the loss.

Earlier Bangladesh Rice Research Institute had invented three types of paddies namely BRRI-40 and 41 for Aman season and BRRI-47 for Boro season but the yield of these kinds fall as salinity increases and crosses 6 desi Siemen per meter. Researchers of BINA said that the new paddies will yield 4.5 to 5 tons per hectare even if the salinity is 8 to 10 desi Siemen per meter and will yield 6 to 7 tons under normal condition.

The new paddies are 'light-sensitive' and so can be cultivated in Boro and Aman season. They will mature in 130 to 135 days in the Boro season and 120 to 125 days in Aman season.

Officials of the agricultural extension department estimated that if 30 percent of the salt affected agricultural land in southern region could be cultivated with these paddies more than 1,000,000 tons of rice will be produced. The researchers are expecting more than 2,000,000 tons of rice production in the salt-affected districts of Satkhira, Bagherhat and Khulna alone. They are also estimating more than 4,000,000 tons of rice production if these paddies are cultivated in the salt-affected regions of Barishal, Noakhali and Chittagong.

Dr. Mofazzol said that 2 tons of seed can be produced in the current Boro season and Bangladesh Agriculture Development Corporation will distribute this among the farmers.


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