Read the passage and answer the questions B. [Unit-8; Lesson-3(C)] His name was Jerry... he had been at the orphanage since he was four. I could picture him at four. with the same grave gray-blue eyes and the same independence? No, the word that comes $\to me is$ '$integrity^{\prime}\ldots It is bedded on$ courage, but it is more than brave. It is honest, but it is more than honesty. The ax handle broke one day. Jerry said the woodshop at the orphanage would repair it. I brought money $\to pay for the job and he refused$ it. "I'll pay for it," he said. "I broke it. I brought the ax down careless." "But no one hits accurately every time," I told him. "The fault was in the wood of the handle. I'll see the man from whom I bought it." It was only then that he would take the money. He was standing back of his own carelessness. He was a free-will agent and he chose $\to do careful$ work, and if he failed, he took the responsibility without subterfuge. And he did for me the unnecessary thing, the gracious thing, that we find done only by the great of heart. Things no training can teach, for they are done on the instant, with no predicated experience. He found a cubbyhole beside the fireplace that I had not noticed. There, of his own accord, he put kindling and '$medium^{\prime}$ wood, so that I might always have dry fire material ready in case of sudden wet weather. A stone was loose in the rough walk $\to the$ cabin. He dug a deeper hole and steadied it, although he came, himself, by a shortcut over the bank. I found that when I tried $\to return his thoughtfulness with such things as candy and$ apples, he was wordless. "Thank you" was, perhaps, an expression for which he had had no use, for his cou courtesy was instinctive. He only looked at the gift and at me, and a curtain lifted, so that I saw deep into the clear well of his eyes, and gratitude was there, and affection, soft over the firm granite of his character

$$\ldots. He became$$

intimate, of course, with my pointer, Pat. There is a strange communion between a boy and a dog. Perhaps they possess the same singleness of spirit, the same kind of wisdom. It is difficult $\to$ explain, but it exists. When I went across the state for a weekend, I \left the dog in Jerry's charge$\ldots My return was belated and fog filled the mountain passes so treacherously that\ldots. it was Monday noon before I reached the$ cabin. The dog had been fed and cared for that morning. Jerry came early in the afternoon, anxious. B. Answer the following questions. (a) Why was the authoress impressed with Jerry? (b) Why did Jerry do unnecessary, gracious things for the authoress? (c) What did Jerry do $\to the loose$ stone? (d) How was Jerry's courtesy? (e) "Jerry was a free-will agent." Explain the statement in your own words.

1.Read the following text and answer the questions. ... (T)he Negro is still not free$\ldots the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination\ldots. (T)he Negro lives on a lonely island of poverty in the midst of a vast ocean of material$ prosperity. $\ldots (T)he Negro is still languishing in the comers of American society and finds himself an exile in his own$ land. So we have come here today

2.Read the passage and answer the questions A. [Unit-3; Lesson-3(B)] According to some myths and legends, Gazi Pir was a Muslim saint who is said to have spread Islam in the parts of Bengal close to the Sundarbans. He was credited with many miracles. For example, he could supposedly calm dangerous animals and make them docile. He is usually depicted in paats or scroll paintings riding a fierce-looking Bengal tiger, a snake in his hand, but in no apparent danger. According to some stor to some stories, he also fought crocodiles who threatened the people of the region full of canals and creeks, indeed, a kind of watery jungle bordering the Bay of Bengal. Because of his alert and vigilant presence, all predatory animals were said to have been kept within bounds. It was also believed that he enabled villagers to live close to forests and jungles and cultivate their lands. Consequently, people of these regions would pray to him for protection. The story of Gazi Pir has been preserved in folk literature as well as art and has been performed in indigenous theatre. Some Gazir paat scrolls are part of the collection of the British Museum. Answer the following questions: (a) What kind of extraordinary power did Gazi Pir have? (b) What was the geographical nature of the region where Gazi Pir performed his miracles? (c) How is Gazi Pir typically portrayed in folk paintings and art? (d) Why, do you think, was Gazi Pir admired in parts of rural Bangladesh for a long time? (e) What are the different art forms in which the myth of Gazi Pir is kept alive in Bangladesh and even outside the country?

3.Read the following text and answer the questions. [Unit- 3; Lesson- 4(New)] Jodi borshe magher shesh, dhonyi rajar punyi desh. If it rains at the \end{of}Magh (last month of Winter), the kingdom will prosper. The mystery that connects seasons with soil and crops with rain was no secret $\to$ her. She realized the interdependence that links people and climate in myriad ways. She was Khona. The mythical story of Khona is deeply rooted in Bangla folklore. Khona, originally named Lila, was an incredible woman with a gift for predicting weather and understanding the ways of farming. Her wisdom was shared through memorable, rhyming verses known as "Khona's Words" or "Khonar Bochon." These sayings, though simple and easy $\to$ remember, were filled with deep knowledge and practical advice for farmers. Khona used her knowledge $\to help the$ peasants, but her actions often challenged the ruling class. The rulers, not pleased with her defiance, punished her cruelly by cutting out her tongue. Thus, she became known as Khona, which means "someone who cannot speak." Despite this harsh punishment, her wisdom lived on through her sayings, which have been passed down for over 1500 years.. There are many versions of Khona's story. One retelling goes like this: in the kingdom of Deyulnagar, there was a royal astrologer named Varaha who served King Dharmaketu. Sadly, Varaha's wife died while giving birth $\to their$ son, Mihir. Worried about his son's future, Varaha saw in the stars that Mihir was destined for a life of trouble and death. Heartbroken, Varaha decided $\to save Mihir by placing him in a copper pot and setting the pot afloat on the river$ Viddyadhory. The baby was found and rescued in Sri Lanka, where he was raised by the king. As he grew up in the royal court, he married the king's daughter, an astrologer herself, named Lila. Lila and Mihir managed $\to find Varaha and prove that his predictions about$ Mihir's future had been wrong. Varaha, though surprised by his mistake, was thrilled $\to see his son again and welcomed both Mihir and Lila$ warmly. They were soon introduced $\to the royal court and became royal astrologers$ themselves. Even though Lila was now a royal astrologer, she kept in touch with the local farmers. She learned a lot from them and found that they shared valuable knowledge through short, easy-$\to-remember$ verses. Lila began $\to use these simple verses \to explain her own complex astrological$ knowledge. Varaha, feeling jealous and angry, ordered his son $\to punish Lila by cutting out her$ tongue, hoping $\to silence$ her. However, Khona's story and her knowledge remained alive. Her wisdom about nature-oriented farming continued $\to benefit the people of the$ land. বাংলা অনুবাদ: যদি বর্ষে মাঘের শেষ, ধন্যি রাজার পুণ্যি দেশ। এই প্রবাদটির মানে হলো, যদি মাঘ মাসের শেষে বৃষ্টি হয়, তবে সেই রাজ্য সমৃদ্ধ হয়। ঋতুর সাথে মাটির, এবং ফসলের সাথে বৃষ্টির যে গভীর সম্পর্ক, তা তাঁর কাছে কোনো গোপন রহস্য ছিল না। তিনি উপলব্ধি করেছিলেন মানুষ ও জলবায়ুর মধ্যে এক অবিচ্ছেদ্য পারস্পরিক নির্ভরশীলতা। তিনি হলেন খনার বচন খ্যাত খনা। খনার কিংবদন্তিটি বাংলার লোককথার গভীরে প্রোথিত। খনা, যার আসল নাম ছিল লীলা, একজন অসাধারণ নারী ছিলেন যার আবহাওয়ার পূর্বাভাস এবং কৃষিকাজ সম্পর্কে গভীর জ্ঞান ছিল। তার প্রজ্ঞা "খনার বচন" নামে পরিচিত ছড়া বা বচনের মাধ্যমে ছড়িয়ে পড়তো। এই বচনগুলো শুনতে সহজ ও মনে রাখা সহজ হলেও এগুলোর মধ্যে ছিল কৃষকদের জন্য গভীর জ্ঞান ও বাস্তবসম্মত পরামর্শ। খনা তার জ্ঞান ব্যবহার করে কৃষকদের সাহায্য করতেন, কিন্তু তার এই কাজ প্রায়শই শাসকগোষ্ঠীর জন্য চ্যালেঞ্জ হয়ে দাঁড়াত। তার অবাধ্যতায় ক্ষুব্ধ হয়ে শাসকরা তার জিভ কেটে ফেলে নির্মমভাবে তাকে শাস্তি দেয়। এরপর থেকেই তিনি "খনা" নামে পরিচিত হন, যার অর্থ "যে কথা বলতে পারে না"। এই কঠোর শাস্তি সত্ত্বেও, তার জ্ঞান তার বচনগুলোর মাধ্যমে ১৫০০ বছরেরও বেশি সময় ধরে টিকে আছে। খনার গল্পের অনেকগুলো সংস্করণ আছে। একটি প্রচলিত গল্প এমন: দেউলনগর রাজ্যের রাজা ধর্মকেতুর রাজসভার জ্যোতিষী ছিলেন বরাহ। দুঃখজনকভাবে, তার ছেলে মিহিরের জন্ম দেওয়ার সময় তার স্ত্রী মারা যান। ছেলের ভবিষ্যৎ নিয়ে চিন্তিত বরাহ নক্ষত্র দেখে জানতে পারলেন যে মিহিরের ভাগ্যে কষ্ট ও অকালমৃত্যু আছে। heartbroken, heartbroken, তাই তিনি মিহিরকে একটি তামার পাত্রে রেখে বিদ্যাধরী নদীতে ভাসিয়ে দেন। শিশুটিকে শ্রীলঙ্কায় খুঁজে পাওয়া যায় এবং সেখানকার রাজা তাকে উদ্ধার করে লালনপালন করেন। রাজকীয় পরিবেশে বেড়ে ওঠার পর, মিহির লীলা নামে এক রাজকুমারীকে বিয়ে করেন, যিনি নিজেও একজন জ্যোতিষী ছিলেন। লীলা ও মিহির একসময় বরাহের কাছে এসে প্রমাণ করলেন যে মিহিরের ভবিষ্যৎ সম্পর্কে তার গণনা ভুল ছিল। নিজের ভুল দেখে বরাহ অবাক হলেও, ছেলেকে ফিরে পেয়ে খুব খুশি হলেন এবং মিহির ও লীলাকে উষ্ণ অভ্যর্থনা জানালেন। শীঘ্রই তাদের রাজদরবারে পরিচয় করিয়ে দেওয়া হলো এবং তারা নিজেরাও রাজজ্যোতিষী হিসেবে নিযুক্ত হলেন। রাজজ্যোতিষী হওয়া সত্ত্বেও লীলা স্থানীয় কৃষকদের সাথে যোগাযোগ রাখতেন। তিনি তাদের কাছ থেকে অনেক কিছু শিখলেন এবং দেখলেন যে তারা ছোট ও সহজে মনে রাখার মতো ছন্দের মাধ্যমে মূল্যবান জ্ঞান ভাগ করে নেয়। লীলা তখন তার নিজের জটিল জ্যোতিষশাস্ত্রের জ্ঞান ব্যাখ্যা করার জন্য এই সহজ বচনগুলো ব্যবহার করা শুরু করলেন। বরাহ ঈর্ষান্বিত ও রাগান্বিত হয়ে তার ছেলেকে লীলার জিভ কেটে তাকে শাস্তি দেওয়ার আদেশ দেন, যাতে তার মুখ চিরতরে বন্ধ হয়ে যায়। তবে, খনার গল্প এবং তার জ্ঞান জীবন্ত থেকে গেল। প্রকৃতি-নির্ভর কৃষিকাজ সম্পর্কে তার প্রজ্ঞা আজও মানুষের উপকারে আসছে। B. Answer the following questions: (a) What was Khona's original name and what was she known for? (b) What was the significance of "Khona's Words"? (c) What did Varaha do $\to save his son$ Mihir? (d) How did Lila use her knowledge of farming $\to help$ others? (e) Why did the rulers punish Khona, and what was the punishment?

4.Read the following text and answer the questions. Greta Thunberg is an environmental activist. She was born in Stockholm, Sweden, in 2003. When she was eight, she started learning about climate change. The more she learned, the more baffled she became as $\to why so little was being done about$ it. At the age of 11, Greta became so sad about climate change that she temporarily stopped speaking! Greta has Asperger syndrome,, a condition that affects how people socialise. But Greta views her condition as a positive, calling it her "superpower"! She says it helps her see the world in black and white, and that there are "no grey areas when it comes $\to climate$ change." In August 2018, Greta decided $\to take$ action. Instead of going $\to$ school, she made a large sign that read 'Skolstrejk för Klimatet"; SCHOOL STRIKE FOR $CLIMATE^{\prime}, and calmly sat down outside the Swedish$ parliament. Her aim? $\to make politicians take notice and act \to stop global$ warming. Greta's strike was picked up by the Swedish media, and the word started $\to$ spread. Soon enough, tens of thousands of students from around the world joined her #FridaysforFuture strikes skipping school on Fridays $\to protest against climate$ change. In March 2019, climate campaigners across the world, and inspired by Greta, came together $\to co-ordinate the first Global Strike for$ Climate. Over 1.6 million people from 125 countries took part! Since her strike began, Greta's life has become a whirlwind! She's given rousing speeches $\to$ politicians, $\to the EU$ parliament, the UK parliament, $\to protesters and$ more. She's appeared in documentaries and had loads of books and articles written about her. She's even been nominated for a Nobel Peace Prize! In August 2019, Greta travelled on a wind and solar-powered boat from Plymouth, UK, $\to New$ York, USA - the journey took 15 days. Her passionate speech "You have stolen my dreams and my childhood with your empty words... We are in the

5.Read the following text and answer the questions B. The famous Greek philosopher Aristotle said, 'Man is by nature a social animal.' What he meant was that man, by instinct, seeks company of others and establishes relationships, much like most animals of the wild, for companionship and for physical and emotional support. Unlike the animals, however, man's relationships give meaning to his existence and inspires him to do well in education, in workplace or in a profession that he pursues. Relationships are of different kinds. Some are familial and intimate, formed by blood and by marriage: some are social like the ones we have with friends and some are made in schools where we form close bonds with classmates and teachers. Relationships can also be fostered in workplaces, which may quickly change from professional to social. There are relationships also between human beings and animals, between children and their toys that they cannot part with. All these relationships keep us close to each other and provide us, all kinds of support, love and affection. A person who has no family feels the pain of loneliness and isolation. There is no one to laugh or cry with him/her. When we share our joy with someone, it simply redoubles, and when we suffer a loss and someone shares our sorrow, it lessens. Relationships are thus needed for our emotional health. To build relationships, we need to have trust and respect for each other, and love where this is needed. We cannot be selfish and possessive if we want to establish an effective relationship. But quite often we see people quarrelling and fighting with each other which only brings misery and loss to all. Answer to the following questions. (a) "Man is by nature a social animal." - Explain. (b) How does relationship help a man? (c) What pain does the person feel who has no family? (d) What is the role of school in man's relationship? (e) Differentiate between the relationships of man and those of the animals.

6.Read the passage and answer the questions: B Dreams have fascinated philosophers for thousands of years, but only recently have dreams been subjected $\to empirical research and scientific$ study. Chances are that you've often found yourself puzzling over the content of a dream, or perhaps you've wondered why you dream at all. First, let's start by answering a basic question: What is a dream? A dream can include any of the images, thoughts and emotions that are experienced during sleep. Dreams can be extraordinarily vivid or very vague; filled with joyful emotions or frightening images, focused and understandable or unclear and confusing. While many theories have been proposed, no consensus has emerged. Considering the time, we spend in a dreaming state, the fact that researchers do not yet understand the purpose of dreams may seem baffling. However, it is important $\to consider that science is still unravelling the exact purpose and function of sleep$ itself. Some researchers suggest that dreams serve no real purpose, while others believe that dreaming is essential $\to$ mental, emotional and physical well-being. Next, let's learn more about some of the most prominent dream theories. Consistent with the psychoanalytic perspective, Sigmund Freud's theory of dreams suggests that dreams are a representation of unconscious desires, thoughts and motivations. According $\to$ Freud, people are driven by aggressive and sexual instincts that are repressed from conscious awareness. While these thoughts are not consciously expressed, they find their way into our awareness via dreams. In his famous book The Interpretation of Dreams, Freud wrote that dreams are "$\ldots. disguised fulfillments of repressed$ wishes." Freud's theory contributed $\to the popularity of dream$ interpretation. Following his paths many theorists came up with their own ideas about dreams. The following are just a few of them: Some researchers suggest that dreams are a subjective interpretation of signals generated by the brain during sleep. Dreams are not meaningless. Instead, during dreams the cognitive elements in our brain produce new ideas. One theory suggests that dreams are the result of our brains trying $\to interpret external stimuli during$ sleep. For example, the sound of the radio may be incorporated into the content of a dream. Another theory uses a computer metaphor $\to account for$ dreams. According $\to this$ theory, dreams serve $\to$ 'clean $up^{\prime} clutter from the$ mind, much like clean-up operations in a computer, refreshing the mind $\to prepare for the next$ day. Yet another model proposes that dreams function as a form of psychotherapy. In this theory, the Dreamer is able $\to make connections between different thoughts and emotions in a safe$ environment. Answer the following questions- (a) What, according $\to the$ text, are the past and present views of the people about dream? (b) What are the probable feelings of a person about the subject matter of dream? (c) What are the opinions of the researchers about the purpose of dream? (d) How can dream be defined? (e) How is dream related $\to the$ brain?

7.Read the passage and answer the questions that follow. Training the mind can get us $\to a place of flow more$ quickly. Meditation is one way $\to exercise our mental$ muscles. There are many types of meditation, but they all have the same objective: calming the mind, observing our thoughts and emotions, and centering our focus on a single object. The basic practice involves sitting with a straight back and focusing on your breath. Anyone carı do it, and you feel a difference after just one session. By fixing your attention on the air moving in and out of your nose, you can slow the torrent of thoughts and clear your mental horizons. If we want $\to get better at reaching a state of$ flow, meditation is an excellent antidote $\to our smartphones and their notifications constantly clamoring for our$ attention. One of the most common mistakes among people starting $\to meditate is worrying about doing it$ '\right,' achieving absolute mental silence, or reaching 'nirvana.' The most important thing is $\to focus on the$ journey. Since the mind is a constant swirl of thoughts, ideas, and emotions, slowing down the '$centrifuge^{\prime}-even for just a few seconds-can help us feel more rested and leave us with a sense of$ clarity. In fact, one of the things we learn in the practice of meditation is not $\to worry about anything that flits across our mental$ screen. The idea of killing our boss might flash into our mind, but we simply label it as a thought and let it pass like a cloud, without judging or rejecting it. It is only a thought one of the sixty thousand we have every day, according $\to some$ experts. Meditation generates $\alpha and \theta brain$ waves. For those experienced in meditation, these waves appear

8.Read the following passage and answer the questions B: The success of Kalsindur girls reads like an epic. They started their journey with practically nothing. They didn't have any boots or jerseys $\to$ wear. Initially, they played wearing salwer and kamij. They also suffered from malnutrition. What made them win against all adversities then? What was the magic behind? Mohammad Mafiz Uddin was an assistant teacher at Kalisndur Government Free Primary School where Minati Rani Sheel was the head teacher. They observed the girls interests in football and decided $\to$ help. It was however not that easy. Girls playing football is still not a common picture in Bangladesh. Guardians were not convinced as they were used $\to seeing girls helping mothers with household$ chores. A farmer, an auto-rickshaw driver, a tea-shop owner or a housemaid mother couldn't be that ambitious either. But Minati Rani Sheel and Mohammad Mafiz Uddin persuaded them $\to allow their daughters \to$ play. Being great motivators, the two teachers supported the girls in their effort $\to overcome the$ odds. They inspired them, created opportunities for them and took personal care of them. Soon the girls could prove themselves, shaking off their inhibition. Their success has also persuaded the villagers $\to come \to their$ support. When the girls moved $\to the nearby secondary school and$ college, they did not have their Minati Maam and Mafiz Uddin Sir with them, but soon another motherly person offered her helping hand-Mala Rani Sarkar, an Assistant Professor of History-who was joined by one of her colleagues, Jual Mia. They agreed $\to coach the$ girls. Mr. Jalaluddin, who was then the head teacher of the school, also supported them. Gradually the local community, public representatives and the local administration came forward. Bangladesh Football Federation also gave special attention $\to them and finally another football$ magician, Golam Robbani Choton, the coach of the Bangladesh Woman's National Football Team, mentored these girls and helped them become complete professional footballers. B. Answer the following questions: (a) "The success of Kalsindur girls reads like an epic"_What does the line indicate? (b) Who were the persons behind the magic of the success of the girls? (c) Why were the guardians not interested in allowing the girls playing football? (d) Who is Golam Rabbani Choton? What was his contribution for the girls? (e) What inspiration do you get from the success of Kalsindur girls? Discuss.

9.Read the following text and answer the questions B. [Unit-11; Lesson-3(A)] I want $\to write the most beautiful words about Gaza but I$ can't. I can't not see the poverty, siege and famine, especially when all Gaza city flooded into Al-Areesh, and emptied it from all goods in two hours. I can't not see the deprivation in every house, the fear and the sickness. What do you want me $\to say about$ Gaza? From when I became aware of it, I was sad about everything inside it. Especially the kids and even the adults, youth, women, girls, animals, stones and trees, everything in it is crying... I'm looking for nice words $\to say and I$ can't find them. The sea is the only thing that helps me dream. When I stand on the shore I can imagine Cyprus, travel $\to$ Paris, fly $\to$ Rome, all while standing standing in the same spot. I go around the whole world and in the \end{i}land on my bed in our house, in the middle of the refugee camp. I go back $\to the reality of$ Gaza, the dirty market, overflowing sewage, the carts, and what's on top of the carts, the suffocating smell, and the silent people who can't speak. When I look at the clock and it's 11:55. I start shaking and my heart beats faster, I feel that the war started again. Not only the clock scares me everything that flies does, even the flies. I can't tell anyone about my fear so they don't call me a wimp or a sissy. I'm most scared for my older brothers. When a fly lands on any of them, I feel it's going $\to kill$ him, I start shouting and I run away from the place. That's why I'm now escaping outside the house all the time, because of the many flies. B. Answer the following questions. (a) How does the author describe the living conditions in Gaza? Give specific examples. (b) How does the passage illustrate the impact of war on children's lives and emotions? (c) Why does the author find it difficult $\to express beautiful thoughts about$ Gaza? (d) In what ways does the sea provide comfort $\to the$ author? (e) How does the description of Gaza make you feel? Do you think the writer's feelings are justified? Why or why not?

10.Read the passage and answer the following questions. Cyberbullying is basically an act done by a person(s) against another person(s) by using electronic communication, e.g. social media. A few examples of cyberbullying are - causing someone harm by posting unwanted or private information, threatening a person by sending mean messages via emails, social networking websites, text or audio messages, spreading rumours via email or social networking sites, sharing private/embarrassing pictures, creating fake profiles, etc. In Bangladesh, cyberbullying is not just an act $\to be scorned at but is an offence punishable under the Information and Communication Technology (ICT) Act 2006. The$ Act, inter alla, provides that a person who deliberately publishes, in a website or in electronic form, any material which is fake and obscene or has the effect of corrupting persons who are likely $\to$ read, see or hear the material or causes $\to prejudice the image of a person or may hurt religious belief or instigate against any$ person, then the person publishing the material will be guilty of an offence under the Act. The punishment for such an offence is imprisonment and/or fine. Victims of cybercrimes (including cyberbullying) can lodge a complaint $\to the Bangladesh Telecommunication Regulatory Commission (BTRC) by calling at +880-29611111 or by emailing at$ [email protected]. BTRC is supposed $\to take necessary actions within 24 hours and the perpetrators will be brought \to justice within 3 days after the complaint is$ filed. The government has also launched a cybercrime helpline. Victims can call at +8801766678888 $\to submit their$ complaints. Furthermore, if the harassment amounts $\to criminal intimidation (threatening someone with injury \to his/her$ person, reputation, property, etc.), then the perpetrator may be liable

11.Read the following text and answer the questions. I was born in Tuckahoe, near Hillsborough, and about twelve miles from Easton, in Talbot county, Maryland. I have no accurate knowledge of my age, never having seen any authentic record containing it. By far the larger part of the slaves know as little of their ages as horses know of theirs, and it is the wish of most masters within my knowledge to keep their slaves thus ignorant. I do not remember to have ever met a slave who could tell of his birthday. They seldom come nearer to it than planting-time, harvest-time, cherry-time, spring-time, or fall-time. A want of information concerning my own was à source of unhappiness to me even during childhood. The white children could tell their ages. I could not tell why I ought to be deprived of the same privilege. I was not allowed to make any inquiries of my master concerning it. He deemed all such inquiries on the part of a slave improper and impertinent, and evidence of a restless spirit. The nearest estimate I can give makes me now between twenty-seven and twenty-eight years of age. I come to this; from hearing my master say, sometime during 1835, I was about seventeen years old. My mother was named Harriet Bailey. She was the daughter of Isaac and Betsey Bailey, both colored, and quite dark. My mother was of a darker complexion than either my grandmother or grandfather. My father was a white man. He was admitted to be such by all I ever heard speak of my parentage. The opinion was also whispered that my master was my father; but of the correctness of this opinion, I know nothing; the means of knowing was withheld from me. My mother and I were separated when I was but an infant - before I knew her as my mother. It is a common custom, in the part of Maryland from which I ran away, to part children from their mothers at a very early age. Frequently, before the child has reached its twelfth month, its mother is taken from it, and hired out on some farm a considerable distance off, and the child is placed under the care of an old woman, too old for field labor. For what this separation is done, I do not know, unless it be to hinder the development of the child's affection toward its mother, and to blunt and destroy the natural affection of the mother for the child. বাংলা অনুবাদ: আমি মেরিল্যান্ডের টালবট কাউন্টির ইস্টন থেকে প্রায় বারো মাইল দূরে হিলসবারোর কাছে, টাকাহো নামক জায়গায় জন্মগ্রহণ করি। আমার বয়স সম্পর্কে আমার কোনো সঠিক ধারণা নেই, কারণ আমি কখনো এমন কোনো নির্ভরযোগ্য নথি দেখিনি যেখানে আমার বয়স উল্লেখ আছে। বেশিরভাগ দাসই তাদের বয়স সম্পর্কে ঘোড়ার বয়সের মতোই কম জানে, এবং আমার জানা মতে, অধিকাংশ মনিবই চায় যে তাদের দাসরা এ বিষয়ে অজ্ঞ থাকুক। আমি এমন কোনো দাসের কথা মনে করতে পারি না যে তার জন্মদিন বলতে পারত। তারা সাধারণত ফসল বোনার সময়, ফসল কাটার সময়, চেরি তোলার সময়, বসন্তকাল বা শরৎকালের মতো নির্দিষ্ট সময়ের কাছাকাছি একটি আনুমানিক বয়স বলতে পারত। নিজের বয়স সম্পর্কে এই তথ্যের অভাব শৈশবকালেও আমাকে দুঃখ দিত। শ্বেতাঙ্গ শিশুরা তাদের বয়স বলতে পারত। আমি কেন এই সুযোগ থেকে বঞ্চিত হচ্ছি, তা বুঝতে পারতাম না। এ বিষয়ে আমার মনিবকে কোনো কিছু জিজ্ঞেস করার অনুমতি আমার ছিল না। তিনি দাসদের পক্ষ থেকে এমন প্রশ্নকে অনুচিত এবং অবাঞ্ছিত মনে করতেন, এবং সেটিকে এক অস্থির মনের পরিচায়ক হিসেবে দেখতেন। আমি যে অনুমান করতে পারি, তাতে আমার বর্তমান বয়স সাতাশ থেকে আটাশ বছরের মধ্যে। আমি এই সিদ্ধান্তে পৌঁছাই কারণ আমি শুনেছি যে, ১৮৩৫ সালের কোনো এক সময়ে আমার মনিব বলেছিলেন যে আমার বয়স প্রায় সতেরো বছর। আমার মায়ের নাম ছিল হ্যারিয়েট বেইলি। তিনি ছিলেন আইজ্যাক এবং বেটসি বেইলির কন্যা, দুজনেই কৃষ্ণাঙ্গ এবং বেশ কালো। আমার মা আমার ঠাকুমা বা ঠাকুরদার চেয়েও কালো ছিলেন। আমার বাবা ছিলেন একজন শ্বেতাঙ্গ। আমি যাদেরকেই আমার পিতামাতার সম্পর্কে কথা বলতে শুনেছি, তাদের সবার কাছেই এই সত্যটি স্বীকৃত ছিল। এমনও গুঞ্জন ছিল যে আমার মনিবই আমার বাবা; কিন্তু এই মতের সত্যতা সম্পর্কে আমি কিছুই জানি না; জানার কোনো উপায় আমার কাছে ছিল না। আমি যখন একেবারেই শিশু ছিলাম, অর্থাৎ তাকে মা হিসেবে চেনার আগেই, আমাকে আমার মায়ের কাছ থেকে আলাদা করা হয়েছিল। আমি যেখান থেকে পালিয়ে এসেছি, মেরিল্যান্ডের সেই অঞ্চলে শিশুদের খুব অল্প বয়সেই তাদের মা থেকে আলাদা করে ফেলাটা একটি সাধারণ প্রথা। প্রায়শই, শিশুর এক বছর বয়স হওয়ার আগেই তার মাকে নিয়ে দূরে কোনো খামারে কাজে পাঠিয়ে দেওয়া হয়, আর শিশুটিকে এমন একজন বৃদ্ধা নারীর তত্ত্বাবধানে রাখা হয়, যিনি ক্ষেতের কাজ করার জন্য demasiado বৃদ্ধ। এই বিচ্ছেদ কেন করা হয়, তা আমি জানি না, তবে সম্ভবত এটি মায়ের প্রতি সন্তানের স্নেহ বিকাশকে বাধা দিতে এবং সন্তানের প্রতি মায়ের স্বাভাবিক স্নেহকে ভোঁতা ও নষ্ট করার জন্য করা হয়। B. Answer the following questions: a. Where was the narrator born? b. Why did the narrator not know his age? c. How did most slaves estimate their age? d. Why was the lack of knowledge about his age a source of unhappiness for the narrator? e. What was the master's attitude toward slaves asking about their age?

12.Read the passage and answer the questions Shilpi was only 15 years old when she married Rashid in 2008. Marrying off daughters at an early age is a standard practice for many families living in rural Bangladesh. After her wedding, Shilpi joined a local empowerment group that provides adolescent girls with the tools needed $\to gradually change cultural$ practices, particularly those pertaining $\to early marriage and$ pregnancy. The groups activities include discussions on how $\to most effectively change behavior related \to reproductive health as well as one-on-one$ counselling. It also offers peer-$\to-peer support and life skills training that help adolescents say$ '$no^{\prime} \to early$ marriage. During one of the group sessions, Shilpi came $\to understand the potentially harmful effects of early marriage and$ pregnancy. বাংলা অনুবাদঃ শিল্পী মাত্র ১৫ বছর বয়সে, ২০০৮ সালে, রশীদের সঙ্গে বিবাহবন্ধনে আবদ্ধ হন। গ্রামীণ বাংলাদেশের অনেক পরিবারেই কম বয়সে মেয়েদের বিয়ে দেওয়া একটি প্রচলিত প্রথা। বিয়ের পর, শিল্পী একটি স্থানীয় ক্ষমতায়ন গ্রুপে যোগ দেন, যা কিশোরীদের ধীরে ধীরে সাংস্কৃতিক প্রথা, বিশেষ করে অল্প বয়সে বিয়ে এবং গর্ভধারণ সম্পর্কিত চর্চাগুলো পরিবর্তনের জন্য প্রয়োজনীয় সরঞ্জাম সরবরাহ করে। এই গ্রুপের কার্যক্রমের মধ্যে রয়েছে প্রজনন স্বাস্থ্য সম্পর্কিত আচরণ পরিবর্তনের সবচেয়ে কার্যকর উপায় নিয়ে আলোচনা এবং এক-একটি পরামর্শ প্রদান। এটি সহপাঠীদের মধ্যে সহযোগিতা এবং জীবন দক্ষতা প্রশিক্ষণও দেয়, যা কিশোরীদের অল্প বয়সে বিয়েতে 'না' বলতে সহায়তা করে। একটি গ্রুপ সেশনের সময়, শিল্পী অল্প বয়সে বিয়ে এবং গর্ভধারণের সম্ভাব্য ক্ষতিকারক প্রভাব সম্পর্কে বুঝতে সক্ষম হন। Answer the following questions. (a) Where is early marriage a standard practice? (b) What does the local empowerment group provide adolescent girls with? (c) Mention one of the activities of the local empowerment group. (d) How old was Shilpi when she was married? (e) What did Shilpi learn from the group?