Aggression behaviour in 160 adult Chakma tribal students was studied. The subjects were equally divided into boys
and girls. Each category was again subdivided into early adolescent and late adolescent. Age of early adolescent group ranged
from 11 to 14 years and late adolescent group ranged from 15 to 18 years. Thus, the study used a 2×2 factorial design
representing two levels of gender (boy versus girl) and two levels of stage of development (early versus late adolescence). The
measure of aggressive behaviour was administered on the sample for data collection. It was found that regardless of stage of
development, boys expressed significantly higher rates of aggression than girls. Similarly, regardless of gender, respondents at
early adolescent stage expressed significantly higher rates of aggression than the respondents at late adolescent stage.
Till recently freshmen at all the departments of the Faculty of
Humanities of Dhaka University compulsorily attended a centrally
conducted English language skills development course titled the English
Foundation Course. Since 2006 the Foundation Course was discontinued and
replaced by individual courses conducted by the respective departments.
However neither the English Foundation Course nor the present
individual courses were designed on the basis of Needs Analysis - the
primary pre-requisite of any curriculum design nor have they ever been
evaluated. This article presents the findings of a formal needs analysis
and evaluation conducted by the researcher.
Traditionally South and Southeast Buddhism, which we now call Theravada
Buddhism, claims that the language of the Buddha is "Pali" and hence the
language of their sacred texts (Tipitaka=three canons). In this essay, I
investigate the notion of the Pali language by reconstructing existing
Pali literatures and contemporary works on Pali studies. Among other
issues, this investigation explores the following issues: the language
(vacana) of the Buddha, the multilingualism and geopolitics, the home of
Pali, and the origination of Pali.
In just over 150 years, the adherents to Bahai faith have grown
from an obscure movement in the Middle East to a widespread independent
world religious tradition. The global scope of Bahai faith is mirrored in the
composition of its membership. Representing a cross-section of humanity,
Bahais come from virtually every nation, ethnic group, culture, profession,
and social and economic background. About six million followers of the faith
reside in more than 100,000 localities around the world and represent more
than 2,100 different ethnic groups. This essay reviews the history of how
Bahai faith came to be accepted in eastern Bengal and provides a sketch of
current distribution, organization and activities of Bahais in Bangladesh.
The presence of a very large population of Muslims in present-day Bangladesh and Indian West
Bengal is remarkable. It is a region far from the Arabian ‘homeland’ of the Muslim tradition and is separated by
nearly a thousand miles from the other large concentration of Muslims in South Asia, namely Pakistan. Various
explanations have been offered, some untenable (e.g., biological descent from prolific incoming dominant
groups), some plausible but partial (e.g., conversion by Sufi saints, recruitment of local inhabitants for rice
cultivation by Muslim entrepreneurs). The socio-religious factor focused on in this essay is the underlying
tolerant and adaptive character of the collective ‘personality’ of the Bengali people, many of them influenced by
Buddhism. Disturbed by the twelfth-century Sena efforts to impose rigidly caste-discriminating Brahmanical
orthodoxy, many, especially in northern and eastern Bengal were attracted to the more egalitarian and
accommodating Islamic way of life.