Hasna Begum, former professor of philosophy at the University of Dhaka in Bangladesh, has died. She was known for her work in feminist, social, and moral philosophy, her poetry, and her love and kindness toward others.
Hasna was born on February 24, 1935 in Dhaka in what was then the British Raj. She went to school in Kolkata and Dhaka until her family arranged for her to get married at the age of only thirteen. For the next thirteen years, during which she gave birth to six children, she dedicated all of her time to her family. She then resumed her education and earned a bachelor’s degree from the University of Dhaka in 1968, followed by a master’s degree from the same university in 1969. In 1978, she was awarded a PhD in Philosophy by Monash University in Australia, where she was the first doctoral advisee of Peter Singer, now the Ira W. DeCamp Professor of Bioethics at Princeton University. For her dissertation, which was later published as a book, she investigated the moral philosophy of British philosopher G. E. Moore.
I have been interviewed by the Postcrossing project. Click here, and read about fostering global friendship and understanding through postcards, traveling, and public philosophy. Join at www.postcrossing.com!
Before Facebook, WhatsApp, Instagram, and Twitter, there was the postcard. Many young people have never sent one to anyone. Communication today is mostly instant, and mail is derogatorily called “snail mail” by the digital crowd. Since the world’s first picture postcard was sent to London-based writer Theodore Hook in 1840, the postcard has enjoyed much popularity as a means to share images and thoughts across regions and cultures. In recent times, that popularity has rapidly declined, mostly due to the rise of mobile phones and social media. Sending a postcard takes more time and effort than sending an email, or a message on social media, which makes postcards even more meaningful now than they were when there was no instant alternative. Continue reading “For the love of postcards”→
The way we think about and treat non-human animals is deeply confused, and scholars are in a unique position to provide some clarity. The Bangladesh Journal of Bioethics hence decided to dedicate two special issues to the relationship between human beings and other animals, and asked me to be the guest editor.
Less than two weeks after the first issue was published, the second special issues has now been published as well, and is available here. My editorial, which includes brief summaries of the articles, is available here, and this is the table of contents:
Bob Fischer (Texas State University, U.S.A.): Wild Fish and Expected Utility
Akande Michael Aina (Lagos State University, Nigeria) & Ofuasia Emmanuel (Olabisi Onabanjo University, Nigeria): The Chicken Fallacy and the Ethics of Cruelty to Non-Human Animals
Iván Ortega Rodríguez (Universidad Pontificia Comillas, Spain): Animal Citizenship, Phenomenology, and Ontology: Some reflections on Donaldson’s & Kymlicka’s Zoopolis
Rhyddhi Chakraborty (American University of Sovereign Nations, U.S.A.): Animal Ethics and India: Understanding the Connection through the Capabilities Approach
Robin Attfield (Cardiff University, U.K.) & Rebekah Humphreys (Trinity St. David’s University, U.K.): Justice and Non-Human Animals – Part 2
Last August, I accepted an invitation to edit a special issue of the Bangladesh Journal of Bioethics, devoted to animal ethics. The interest was so great that one issue became two, the first of which has just been published.
The first special issue is available here, my editorial, which includes brief summaries of the articles, is available here, and this is the table of contents:
Robin Attfield (Cardiff University, U.K.) & Rebekah Humphreys (Trinity St. David’s University, U.K.): Justice and Non-Human Animals – Part 1
Eric X. Qi (Rice University, U.S.A.): Special Relations, Special Obligations, and Speciesism
Yamikani Ndasauka & Grivas M. Kayange (University of Malawi, Malawi): Existence and Needs: A case for the equal moral considerability of non-human animals
আপনি কয়জন বাঙালীকে চেনেন যে শর্ষে ইলিশ ভালবাসে না? কাচ্চি বিরিয়ানি অথবা গরুর রেজালা ছাড়া কোন বাংলাদেশী বিয়ে কল্পনা করতে পারেন? অনুমান করতে পারি আপনার উত্তর হবে খুব বেশি না অথবা একেবারেই না। যদিও বাংলাদেশ সম্পর্কে আমার জ্ঞান সীমিত, আমি এটুকু জানি, বাঙালী মাংস ভালবাসে, মুসলমানেরা হিন্দুদের থেকে বেশি, আর সব বাঙালী মাছ ভালবাসে। সেজন্য মনে হতে পারে বাংলাদেশে প্রাণীদের অধিকার নিয়ে কথা বলা বাতুলতা। কিন্তু আমার অভিজ্ঞতা সম্পূর্ণ বিপরীত। Continue reading “নিরামিষ খাবার নিয়ে দু’টি কথা”→
How many Bengalis do you know who do not like shorshe ilish? Can you imagine a Bengali wedding without kacchi biryani, or beef rezala? If I had to guess, I would say that your answers are “not many,” and “hardly.” Even though my knowledge of Bengal is rather limited, I think this I know: Bengalis love meat, Muslims probably a bit more so than Hindus, and virtually every Bengali loves fish. One might think that makes lecturing about animal rights in Bangladesh a quixotic exercise. I found that the opposite is the case. Continue reading “Eating animals”→
I am deeply saddened by and strongly condemn the heinous and cowardly murder of Dr. Avijit Roy. Avijit was a prolific author, a loyal supporter of Bangladesh’s LGBT rights movement, a fearless defender of free speech, and the founder of Mukto-Mona, a secular online platform dedicated to freethinking, humanism and rationalism. In the few interactions I had with him as a contributor to Mukto-Mona, he was always very kind and encouraging. Continue reading “Statement on the Murder of Dr. Avijit Roy”→
গত ২২শে সেপ্টেম্বর ভারতের ভুপালে পশুপাখীর অধিকার সংরক্ষণ কর্মীরা তাজ-উল-মসজিদের সামনে, ঈদ-আল-আধাতে মুসলমানদের পশু কোরবানি না দেবার অনুরোধ সম্বলিত বাণীর প্ল্যাকার্ড নিয়ে শান্তিপূর্ণভাবে দাঁড়িয়ে ছিলেন। তাঁদের বক্তব্য ছিল নিরামিষ আহার স্বাস্থ্যের পক্ষে ভালো তো বটেই, উপরন্তু পরিবেশ, প্রকৃতি ও পশুপাখীদের জন্যেও ভালো। বেনাজির সুরাইয়া ছিলেন এই কর্মীদের একজন। তাঁর পরিধানে ছিল সবুজ রঙের হিজাব এবং লেটুস পাতা দিয়ে মোড়া পরিচ্ছ্দ। তাঁর হাতের প্ল্যাকার্ডে লেখা ছিল Make Eid happy for all- Try Vegan, অর্থাৎ ঈদ যেন সবার জন্য আনন্দময় হোক, নিরামিষ খাবার খেয়ে দেখার চেষ্টা করতে পারেন। Continue reading “পশু কোরবানি কি ধর্ম হতে পারে?”→
A few days ago, on September 22, a group of Indian animal rights activist went to the Taj-ul-Masjid in Bhopal, one of the largest mosques on the subcontinent, and tried to persuade Muslims to celebrate a vegan Eid al-Adha this year, by pointing out the many benefits of a plant-based diet for human health, the environment, and the welfare of nonhuman animals. One of the activists, a Muslim woman named Benazir Suraiya, wore a green hijab and an Islamic dress covered in lettuce leaves, and held a sign that said, “Make Eid Happy For All: Try Vegan.” The program was organized by PETA India, a Mumbai-based animal rights organization that operates under the principle that animals are not ours to eat, wear, experiment on, or use for entertainment, and that has organized similar programs on other religious occasions in the past, including Christmas, Easter, Diwali, and Janmashtami. This time, however, things turned violent. A mob formed and started to attack the group of female activists. The women were punched, and hit with shoes, and stones were thrown at them, prompting them to flee the scene while police tried to contain the mob. Disturbingly, some people, including members of the media, seem to believe that the women deserved to be assaulted, and the police in fact booked Ms. Suraiya and two others on charges of hurting religious sentiments. All in all, a woefully common story that would be a good starting point for a discussion of the delicate feelings and sense of entitlement of some religious folk, and the rampant disregard for the rights to freedom of expression and peaceful protest. But I do not want to talk about that here. Instead, in the spirit of the free exchange of ideas, let us have the conversation that was successfully stifled in India. Continue reading “Can slaughter be religion?”→
On April 24 last year, more than 1,100 people lost their lives in the rubble of Rana Plaza. The tragedy made headlines around the globe, and fundraising committees were formed both in Bangladesh and abroad immediately after the building had collapsed. Horrified by the pictures on social media, in the newspapers and on TV, people from all walks of life spontaneously decided to help. People with no personal relation to those affected by the tragedy, total strangers donated money, medical supplies, and blood, physically participated in the rescue efforts, and took to the streets to protest against a politico-economic system that continues to put the lives of workers in Bangladesh at risk. Continue reading “Fiddling while Rome burns: The ethical cost of living the high life”→
“Ever since I was in first grade, I was teased by my classmates for my girlish behavior. Back then, I didn’t even know I was gay; and being called gay was quite offending. I used to get teased, bullied and even took a few hits for my ‘inappropriate’ behavior. Continue reading “Bangladesh’s LGBT Community and the UPR 2013”→