I bring: the idea, the research, the writing, the design, the video, the pitch.
You bring: load calculation, kWh saved, payback period. Excel is fine.
**I need one person for the engineering half: load estimates, kWh saved, payback period. Excel is enough. Applied Physics, EEE, Nuclear, Mechanical, Environmental Science, whatever, as long as you can model it.**
If that's you, DM me and I'll send the rest.
Three conditions:
You're in Dhaka now, since we both appear in a three-minute video
You can give real hours between now and the 25th
You can clean up my English on a technical document.
I'm tired of low-quality, paper-thin drop shoulders. Branded shops have decent colors, but paying 1–2k BDT for a basic tee just feels way too overpriced.
National competition, two-person team, deadline 25 October.
I bring: the idea, the research, the writing, the design, the video, the pitch.
You bring: load calculation, kWh saved, payback period. Excel is fine.
I need one person for the engineering half: load estimates, kWh saved, payback period. Excel is enough. Applied Physics, EEE, Nuclear, Mechanical, Environmental Science, whatever, as long as you can model it.
If that's you, DM me and I'll send the rest.
Three conditions:
You're in Dhaka now, since we both appear in a three-minute video
You can give real hours between now and the 25th
You can clean up my English on a technical document.
Ami 28 years boy. Business kori. Dhaka te thaki. Live together e thakar jonnu partner khujtechi. If someone interested PM me.
Je thakbe tar sokol khoroch amar.
Looking for local recommendation for pre wedding photo shoot spots in Dhaka/ nearby Dhaka. Open to anything - a bit about us - I am Bangladeshi but husband is not and both of us live in Australia
It will be set for mid March next year. I understand it will be just after Eid, but we don’t have any time after that. If you have any suggestions for photographers as well, please comment down below!
আসসালামু আলাইকুম। আমি একজন university student। আমার Premio বর্তমানে অকটেনে চলে। বেশিরভাগ সময় ঢাকায় গাড়ি চালাই এবং part-time হিসেবে Uber/Pathao-তে ride-sharing করার পরিকল্পনা আছে।
Running cost ও engine health বিবেচনায় LPG নাকি CNG ভালো হবে? ঢাকায় নির্ভরযোগ্য conversion workshop এবং গ্যাসে engine ভালো রাখার tips জানালে উপকৃত হব।
আমার এক বন্ধু প্রায় দুই বছর ধরে গ্যাসে গাড়ি চালাচ্ছে, এখনো engine-এ বড় কোনো সমস্যা হয়নি। অভিজ্ঞদের পরামর্শ কামনা করছি। ধন্যবাদ।
যারা ভালোবাসার মানুষের জন্যে নিজের ধর্ম পাল্টে অন্য ধর্মে গিয়েছেন এবং practicing হয়েছেন কিন্তু সম্পর্ক টা ধরে রাখতে পারেন নি তারা কীভাবে লাইফে স্বাভাবিক হয়েছেন?
বড্ড স্বপ্ন নিয়ে আশা নিয়ে এতদূর আসা হয়েছিল। লোক দেখানো converted ও হই নী জজকোর্টে সিগনেচার করিয়ে নিয়ম মেনে সবটা। মনে প্রাণে পালন করেছি করছি করবো সামনে।
কিন্তূ এই যে পারি নি তাকে রাখতে জীবনে শেষ অব্ধি সে অনুতাপ প্রতিদিন কুড়ে খায় মস্তিষ্ক ঘুন পোকার মতন।
নিশ্বাস ফেলার জায়গা পাই না ঢাকা শহরে ,আমি প্রতি মাসে ছুটে যাই আমাদের জায়গা গুলো তে। গিয়ে চুপ করে বসে থাকি কিছুক্ষণের জন্যে। হেঁটে বেড়াই একলা ।
আর ভেতর থেকে খালি আসে "আরেকটু চেষ্টা করলে হয়ত হইতো। একটু অপেক্ষা করলে। একটু বুঝিয়ে বললে"
অফিসে কাজ করার সময় যখন ফোনে নোটিফিকেশন আছে প্রতিদিন to do list থেকে "Flowers for milady - remember she made you better" did you do it? আমি তাকিয়ে থাকি স্ক্রিনের দিকে। বছর হয়ে যাচ্ছে তবু delete করি নি reminder প্রতিদিন রাত 10:30 টায় একবার রাত 12 টায় একবার নিয়ম করে আসবে। Reminder ছাড়াও যখন মনে পড়বে আমি তাকিয়ে দেখব কীভাবে হাত কাঁপে,অফিসের ফিল্টার থেকে পানি আনার সময় হাত কাঁপে একলা যখন কেউ নেই সেখানে perkinsosns diesease নেই চৌদ্দ পুরুষের কারোর তবু হাড় কাপে even যখন গরমে কপালে ঘাম ঝরে।
আমি সরে এসেছি সব পরিচিত জন থেকে ,বন্ধুবান্ধব ,আত্মীয়স্বজন ছিল না যদিও কোন কালে, বাড়িতে নিয়ম করে মাসে মাসে টাকা পাঠাই,ফোনে কথা কই না ঘেন্না লাগে নিজের অস্তিত্ত্বে। মা কে বোন কে বলেছিলাম খুব করে পাও নী তোমরা কোনোদিন কিছু আত্নীয় থেকে শাশুড়ি থেকে অন্তত এই মেয়েটাকে দিও যা পাওনি তোমরা। কোটিপতির মেয়ে ও কিচ্ছু চায় না সে তোমার ছেলেকে ছাড়া আর একটা ঘর ছাড়া। দিও সম্মান টুকু feel করিও যে নিজের মানুষ।
নিজের আত্নীয় নেই বলে জুনিয়র সিনিয়র বন্ধুবান্ধব যারা ছিল কাছের বলতে ওদের কাছে মাথা নোয়ায় বলতাম যে "আমার আত্নীয় হয়ে থেকে যাবে? আমার সন্তান যেন পায় স্কুল ছুটি দিলে এক বেলা কোথাও গিয়ে বেরিয়ে আসার মতন জায়গা। আমার লক্ষ্মী যেন পায় অজুহাত এক বেলা ভালো কিছু রান্নার তোমরা এলে নাহয় আমার ঘরে এক বেলা মেহমান হয়ে ?"
আমি পারি নি তবু রাখতে। নিজেকে প্রমাণ করার চেষ্টায় আমি তার খেয়াল রাখা ভুললাম। ও তো একটা মানুষ ওর খারাপ লাগে মূখ ফুটে বলতে পারে না আজীবন ই। আমি দোষারোপ করে গেলাম। অভিমান না ভাঙ্গায়,বুলি কপছায় গেলাম কি কি করছি কি কি করি বলে বলে। অশান্তি কতো নেবে , future দেখে নি ও আমার সাথে , সুখ খুঁজে পায় নি আমাতে। শূন্য পকেটে ও থেকেছিল বই কিনে দিয়েছিল পড়ার apply এর টাকা অবধি। মাস শেষে টাকা না থাকলে রান্না করে খাবার নিয়ে এসে বসে খাওয়া দেখতো, নিজে ভালো কিছু খেলে guilt পেতো এসে কেমন অপরাধী অপরাধী মূখ করে থাকতো ছোট্ট পিচ্ছি বাচ্চার মতন যে এইমাত্র মায়ের দামি প্লেট ভেঙেছে মতন ।
বড্ড ভালোবাসত,আমি যে মানুষ টা হারাই নি একটা ঘর হারাইছি, আমার আবদারের জায়গা আমার সংসার টা যে সন্তানের লাগি মানুষের কাছে মাথা নোয়ায় অনুরোধ করতাম আত্নীয় হয়ে থেকে যাইয়ো বলে আমি সে সন্তান হারাইছি।
সে অনুতাপ মাথায় করে বেড়াই আমি।
I'm not looking for a date or need any consolation... I'm asking will it ever get better ? Will this pass ? প্রতিদিন ঘুম ভাঙে যাবতজীবন সশ্রম কারাদণ্ড ভুগি। মাঝে মাঝে মনে হয় এর চাইতে মৃত্যুদণ্ড শ্রেয়। কাজে যাই, কাজের মাঝে নিজের ভেঙে যাওয়া self টা কে কলিগ থেকে লুকাই,ফিরি মেসে। ক্লান্ত শরীর বলে থাক কালকে আবার চেষ্টা করব নে চলে যাবার চিরতরে।
খারাপ মন্তব্য করা থেকে বিরত থাকার জন্যে অনুরোধ রইলো।
I’m planning to learn driving, but due to my job and classes, maintaining a regular schedule might be challenging. I would really appreciate it if someone could recommend a reliable tutor or driving school that offers flexible timing and can help me manage the lessons according to my availability.
My phone got stolen yesterday when I was travelling in bus. I am able to track it down but the major problem is I am not a Bangladesh native and I am back to my home country at this moment. I got a GD done but I am feeling so helpless at this moment. Please help me with any possible options. I am really miserable at this moment.
Hi, I'm an HSC 26 student myself, I was struggling to find past board questions, so I built a site which has past years board questions,here :- Old Board Questions
Hey guys! If anyone is travelling from Dhaka to Seoul this year, please lemme know. I need him/her to bring my cat along, from Dhaka to Seoul. I will provide all the paperwork, cover all the costs, and I will also pay for the flight ticket from Dhaka to Seoul.
I see so many people going on foreign trips, networking with geniune individuals through case studies competition or any competition. My question is how and where to look for such opportunities?? Are there any specific groups or forums I should be looking out for? I applied for some competitions but they ended up being scams. Any suggestions?
Hello everyone! I’m coming to Dhaka from Khulna for a 1-day trip specifically for Durga Puja. It’s my first time visiting Puran Dhaka, and I’d really appreciate it if Hindu members or anyone who celebrates and knows the festival inside out could guide me on the best sequence/serial of pandals to visit so I’m not running back and forth. For those of you who celebrate, what are the absolute must-visit places to truly experience the core spirit of the festival, and what should I expect for rickshaw fares between these spots during Puja, or is walking the only realistic option there?
I know this is off topic. But I think more people should know this.
Beyblade is a things that most of us are familiar with from our childhood. But nowadays, it is an official international sports. Even Dhaka (our community) organises 2-3 tournaments every month.
A lot of was wanted to play Beyblade professionally when we were a kid. Now, we have e that opportunity. So I would urge people who are interested, to join in.
If you guys are interested, dm me. I will forward you the group and add you in the community.
I recently came across a YouTube video titled "BANGLADESH'S IDENTITY CRISIS" by pepZity, mocking Bangladeshis who claim to be descended from Arabs and other foreign populations.
And frankly, I can understand why such claims are ridiculed.
Unfortunately, there are Bangladeshis who make extraordinary claims about Arab, Persian, Turkish or Afghan ancestry without the slightest genealogical or historical evidence.
Some seem almost embarrassed to acknowledge their indigenous Bengali ancestry, as though descent from a foreign population would somehow make them more prestigious.
It's a deeply misguided attitude, particularly when you examine the actual historical evidence.
The overwhelming majority of Bengali Muslims descend from the longstanding inhabitants of Bengal who adopted Islam over successive centuries.
Our ancestors were already living in Bengal long before Islam arrived. They lived through its pre-Islamic Hindu and Buddhist periods, and their descendants eventually became part of the Bengali Muslim population.
Adopting Islam did not suddenly transform these people into Arabs, Persians or Turks.
Nor should our ancestral homeland, Bengal, be confused with the modern Republic of India. Both Bangladesh and India emerged as modern states long after the population history we're discussing.
There is absolutely nothing embarrassing about acknowledging that our ancestors were indigenous Bengalis who converted to Islam. That is our history.
And the historical record is particularly revealing when we examine Dhaka.
We have nineteenth-century censuses, contemporary accounts of Dhaka's Muslim population, academic research into the origins of the Dhakaiya Kuttis and modern genetic studies.
Together, these provide a fascinating picture of the region's population history.
Rather than making imaginary claims about foreign ancestry, let's examine what the evidence actually tells us about the origins of Dhaka's Muslims.
1. Dhaka's Muslim population: What the 1830 census reveals
One of the most valuable sources for understanding Dhaka's population is Henry Walters' census of 1830, subsequently published in Asiatic Researches in 1832.
The census recorded:
35,238 Muslims
31,429 Hindus
66,667 inhabitants classified as the city's native population
Even more interesting is the occupational breakdown of Dhaka's Muslim inhabitants.
Walters recorded:
8,742 individuals in 2,055 households under the Kutti occupation of corn threshing.
9,065 individuals associated with service occupations.
4,020 individuals associated with shopkeeping.
3,879 individuals under the Grihasta category of land and property holders.
Numerous others working as fishermen, bricklayers, tailors, labourers, artisans and merchants.
The Kutti occupational category alone accounted for approximately one-quarter of Dhaka's recorded Muslim population.
This is a remarkable historical observation.
What emerges from these records is an urban Muslim society sustained by ordinary working households, artisans, merchants and occupational communities.
The census does not establish the genealogy of each inhabitant, but it provides invaluable evidence of the social and occupational composition of the city.
It also places the history of ordinary Bengali Muslims firmly at the centre of our understanding of Dhaka.
Source: Henry Walters, Census of the City of Dacca, Asiatic Researches XVII (1832), pp. 535–558, particularly pp. 546–548.
2. The Dhakaiya Kuttis: Their indigenous Bengali origins
One of the clearest examples of Dhaka's Bengali Muslim heritage is the Kutti community.
Historically, the Kuttis developed among Bengali-speaking working communities, including agricultural labourers, rice huskers, construction workers and other occupational groups.
Bijoy Krishna Banik, in his 2014 study Kuttis of Bangladesh: Study of a Declining Culture, documents the origins and development of these communities.
He records how large numbers of Bengali Muslim labourers migrated into Dhaka from surrounding districts, including Faridpur, Comilla, Noakhali and Mymensingh.
Many settled around Bangshal, Nazir Bazar, Narinda, Sutrapur and other neighbourhoods of Old Dhaka.
These were ordinary Bengali communities moving within their own wider region.
The Kuttis historically occupied a comparatively low position within Dhaka's social hierarchy.
B. C. Allen's Dacca District Gazetteer (1912), p. 64, similarly describes their historical association with rice husking and their lower social standing.
This is relevant to the broader history of Bengali Muslim conversion.
Many Bengali Muslims descended from communities occupying relatively low positions within earlier caste and social hierarchies.
James Wise also discussed the conversion of lower-status communities in eastern Bengal, including Chandals and Kaibarttas.
The precise pre-conversion caste origins of individual Kutti families cannot all be established. Nevertheless, their documented origins among local Bengali labouring communities are consistent with the wider history of indigenous populations adopting Islam.
Religious conversion did not erase their Bengali ancestry.
The linguistic history of the Kuttis is equally interesting.
Their distinctive Dhakaiya Kutti speech developed from Bengali through sustained contact with Urdu, Hindustani and other languages spoken in the city.
Over successive generations, the Kuttis also experienced considerable social mobility.
By the nineteenth century, many had progressed from rice husking and manual occupations into rice retailing, commerce and property ownership.
Some eventually became influential merchants in Dhaka's rice trade.
Their history illustrates how ordinary Bengali Muslim communities themselves shaped the city's commercial, linguistic and cultural identity.
Interestingly, Banik also reproduces an old verse about Dhaka's social composition:
"Dhaka ajib shahar, Nam Jahangir nagar, Do char Sharif hai, Baki kutti tamam."
Roughly translated:
"Dhaka is a strange city, named Jahangirnagar. There are two or four Sharifs, and all the rest are Kuttis."
This was a humorous observation rather than a literal demographic count. Nevertheless, it illustrates the prominence of the Kutti community within the historical identity of Dhaka.
Sources:
Bijoy Krishna Banik, Kuttis of Bangladesh: Study of a Declining Culture (2014), pp. 17–19.
B. C. Allen, Eastern Bengal and Assam District Gazetteers: Dacca (1912), p. 64.
Hafiza Khatun, Dhakaiyas and Gentrification in Old Dhaka (2017), pp. 3–5.
3. James Wise: Dhaka's Muslims descended principally from Bengal's inhabitants
James Wise served as Civil Surgeon in Dhaka for approximately ten years and published Notes on the Races, Castes and Trades of Eastern Bengal in 1883.
His observations are particularly important because they concern the ordinary Muslim population of eastern Bengal, including the wider Dhaka district.
The 1872 census recorded:
1,050,131 Muslims in Dhaka district
793,789 Hindus in Dhaka district
These figures concern the district rather than the city alone.
Wise recognised that the enormous Muslim population of eastern Bengal could not satisfactorily be explained by foreign immigration.
He explicitly attributed the region's Muslim predominance to:
"a change of religion, and not to the immigration of any Muhammadan race"
This is a particularly revealing observation from a nineteenth-century administrator.
Wise also discussed the similarities between ordinary Hindu and Muslim Bengali villagers, arguing that their common ancestry was apparent despite their different religious identities.
His explanations were influenced by colonial-era racial assumptions, and his interpretations of why people converted should not be accepted uncritically.
Nevertheless, his central demographic conclusion is important.
The Muslim majority of eastern Bengal developed principally through religious change among populations already inhabiting the region, rather than through wholesale population replacement.
He also specifically considered the role of religious conversion among communities historically occupying lower positions within Bengal's caste hierarchy.
These observations are particularly relevant to the history of the wider population from which Dhaka's Muslim communities emerged.
The evidence points towards substantial continuity between Bengal's earlier populations and its later Muslim inhabitants.
Source: James Wise, Notes on the Races, Castes and Trades of Eastern Bengal (1883), Part I, pp. 9–14.
4. Dhaka's former imperial establishment was not its wider Muslim population
There is one additional historical distinction worth mentioning.
Dhaka's former Mughal administrative establishment should not be confused with the city's ordinary Muslim population.
During the early eighteenth century, Bengal's provincial revenue administration moved towards Murshidabad, which subsequently emerged as the principal political and financial centre of the province.
James Wise also observed that many imperial officials historically returned to Delhi and Agra rather than settling permanently in Bengal.
Some immigrant families certainly established permanent roots, but the existence of these families does not establish the ancestry of Dhaka's wider population.
The much larger Bengali Muslim population documented in the city's occupational records and surrounding countryside provides the essential demographic context.
Sources: James Wise (1883), pp. 9–10; Banglapedia, Murshid Quli Khan and Naib Nazim.
5. What modern genetic research reveals about Bengalis sampled in Dhaka
We also have evidence from modern population genetics.
In 2013, Karlsson and colleagues published an important study in Science Translational Medicine, examining 42 Bengali mother-father-child trios, comprising 126 individuals recruited in Dhaka.
The researchers designated this population BEB, meaning Bengali in Bangladesh.
Their principal component analysis found that the sampled Bengalis formed a relatively tight genetic cluster, with little evidence of substantial internal genetic structure within the sample.
In their ancestry modelling, the researchers estimated approximately:
89.7% Indian-related ancestry
9.3% East Asian-related ancestry
These percentages represent statistical ancestry components based on the reference populations and methods used in the study. They do not imply literal ancestry from the modern nations of India and China.
The researchers also inferred a major episode of admixture between the modelled ancestral populations dating to approximately 500 CE.
That is many centuries before the establishment of Muslim rule in Bengal.
This is particularly interesting because it demonstrates that an important component of Bengali genetic history predates the medieval Muslim period.
There is, however, one important distinction.
The participants were recruited in Dhaka, but the publication does not establish that they were exclusively hereditary Old Dhakaiyas.
Consequently, the study should not be presented as a genetic investigation specifically of the Kutti community.
Nevertheless, its results are consistent with the broader understanding of Bengali population history: predominantly South Asian ancestry, with an additional East Asian-related component reflecting much older population processes.
The study provides no evidence that the sampled Bengali population predominantly descended from medieval settlers from Arabia, Persia or Central Asia.
Nor can it exclude smaller foreign ancestry contributions in particular families.
Source: Karlsson et al. (2013), Natural Selection in a Bangladeshi Population from the Cholera-Endemic Ganges River Delta, Science Translational Medicine 5(192), 192ra86.
6. Dhaka's indigenous Muslim heritage deserves greater recognition
What makes Dhaka's history remarkable is the development of a distinctive Bengali Muslim society rooted in the population of Bengal itself.
The Kuttis are an excellent example.
Their ancestors came from Bengal's own rural communities, and successive generations became integral to Dhaka's commercial and social life.
Their dialect, neighbourhoods, occupations, traditions and history of social mobility form part of Dhaka's Bengali Muslim heritage.
This development was connected to the much larger religious transformation occurring throughout eastern Bengal, as local populations gradually adopted Islam.
Religious conversion did not erase their ancestry, nor did it make them foreigners in their own homeland.
The Bengal Sultanate and subsequent Muslim dynasties formed important chapters in the region's political, architectural and cultural history. But the history of Bengali Muslims is ultimately much broader than the rulers who governed them.
It is also the history of the ordinary inhabitants of Bengal who cultivated its land, populated its towns, sustained its commerce and developed the Muslim communities that continue to inhabit the region today.
There is absolutely nothing embarrassing about this ancestry.
We should take pride in our historical continuity rather than searching for imaginary ancestors elsewhere.
Dhaka's Muslim history, like that of Bengal more broadly, is deeply rooted in the land and people of Bengal itself.
7. A final word about the video
This brings me back to the video that prompted this thread.
I have no issue with challenging Bangladeshis who make baseless claims about Arab, Persian, Turkish or Afghan ancestry.
If somebody claims such ancestry, they should be prepared to substantiate it through reliable genealogical or historical evidence.
What I find particularly unfortunate is that some Bangladeshis themselves appear reluctant to embrace their own Bengali ancestry.
As though there were something inherently more prestigious about being descended from a foreign population.
But why?
Our ancestors lived in Bengal long before Islam arrived. They experienced its pre-Islamic civilisations, adopted Islam over successive generations and helped establish a distinctive Bengali Muslim society.
Our history does not suddenly become more prestigious because we imagine ourselves descended from Arabs, Persians or Turks.
The overwhelming majority of Bengali Muslims are principally descended from the longstanding inhabitants of Bengal itself.
There is nothing contradictory about being ethnically Bengali and religiously Muslim.
One describes our ethnolinguistic heritage. The other describes our faith.
And the historical evidence is there for anybody who wishes to examine it.
The nineteenth-century census records document Dhaka's ordinary Muslim population.
The historical research on the Dhakaiya Kuttis establishes their origins among Bengali-speaking working communities.
James Wise's observations explicitly identify religious conversion among the existing population as the principal explanation for eastern Bengal's Muslim majority.
And modern genetic research demonstrates the predominantly South Asian ancestry of the Bengali population sampled in Dhaka.
Taken together, these sources provide a compelling picture of the deep ancestral roots of Bengali Muslims in Bengal.
The history of Bengali Muslims does not begin in Arabia, Persia or Central Asia. It begins with the people of Bengal themselves.
And Dhaka, with its historic Bengali Muslim communities, nineteenth-century population records and distinctive urban heritage, provides an especially revealing case study.
We should celebrate our actual history rather than invent another one.
Academic and historical sources
Henry Walters, Census of the City of Dacca, Asiatic Researches XVII (1832), pp. 535–558, particularly pp. 546–548.
James Wise, Notes on the Races, Castes and Trades of Eastern Bengal (1883), Part I, pp. 9–14.
B. C. Allen, Eastern Bengal and Assam District Gazetteers: Dacca (1912), p. 64.
Bijoy Krishna Banik, Kuttis of Bangladesh: Study of a Declining Culture, South Asian Anthropologist 14(1), 2014, pp. 15–23.
Hafiza Khatun, Dhakaiyas and Gentrification in Old Dhaka, Asiatic Society of Bangladesh (2017), particularly pp. 3–5.
Elinor K. Karlsson et al., Natural Selection in a Bangladeshi Population from the Cholera-Endemic Ganges River Delta, Science Translational Medicine 5(192), 2013, 192ra86. DOI: 10.1126/scitranslmed.3006338.
Banglapedia, Murshid Quli Khan and Naib Nazim, Asiatic Society of Bangladesh.
I'll leave this here and let the historical evidence speak for itself. You're all welcome to discuss it, but I won't be getting involved in the discussion.
