On Reinterpreting SDGs : SDG 1 End  Poverty  in Bangladesh  (Part 1.1)

On Reinterpreting SDGs : SDG 1 End  Poverty  in Bangladesh  (Part 1.1)

Amzad Hossain, Perth, Western Australia

Email: A.Hossain@curtin.edu.au

Wisdom: Poverty-like simple living is key to long term global sustainability.

হে দারিদ্র তুমি মোরে করেছ মহান তুমি মোরে দানিয়াছ খ্রিস্ট্রের সম্মান - O poverty – you have made me noble, awarded me the honour of the Christ - Poet Nazrul Islam.

Moral and intellectual poverty synegistically generate anti-sustainability outcomes

Prelude

Goal 1 (SDG) urges to “ End poverty in all its forms everywhere by 2030.” To do so, the UN formulates target areas to eradicate extreme poverty for all people everywhere, currently measured as people living on less than $1.25 a day by 2030; reduce at least by half the proportion of men, women and children of all ages living in poverty in all its dimensions according to national definitions; implement nationally appropriate social protection 2030 achieve substantial coverage of the poor and the vulnerable; implement nationally appropriate social protection systems and measures for all, including floors, and by 2030 achieve substantial coverage of the poor and the vulnerable; by 2030 ensure that all men and women, particularly the poor and the vulnerable, have equal rights to economic resources, as well as access to basic services, ownership, and control over land and other forms of property, inheritance, natural resources, appropriate new technology, and financial services including microfinance; and by 2030 build the resilience of the poor and those in vulnerable situations, and reduce their exposure and vulnerability to climate-related extreme events and other economic, social and environmental shocks and disasters.

It is clear from the above targeted notions that SDG1 aims at ending poverty globally. This notion is neither possible, nor desireable; and thus, simply not achievable. Poverty is universal. Poverty can occur naturally as well as socio-politically and techno-institutionally generated means. Poverty caused bybiosystemic renewables such as droughts, floods, cyclones, epidemic outbreaks etc. are the natural tools for restoring degrading sustainability of soil, water, air and biodiversity. The natural means are, though, resilience intensive for human living; however, they are intrinsically pro-sustainability. On the other hand, socio-politically generated poverty outcomes are mix of both sustainability and unsustainability. But, the consequences of techno-institutional means of triggering poverty such as the Green Revolution (GR), globalization, livestock business industry and over production of non-essential cosumer goods and services are clearly anti-sustainability.

This discourse focuses on the relationship between poverty and sustainability  by re-interpreting SDFG 1 (i.e. ending poverty) in terms of  poverty-sustainability  realities in Bangladesh where diverse forms of poverty  exist and go hand in hand  in a synergistic relationship  in order for balancing the state of the country’s long term sustainability potential.

The following questions and remarks attempt to elucidate SDG 1  in the context of sustainability perspectives. To be familiar with the pre-text of reinterpreting SDG 1, the readers can see On Reinterpreting SDGs : Bangladesh Perspectives (Part 1)

How is poverty conceived in the West?

Poverty, though considerably prevalent, is overshadowed by material affluence of the most people of the West. The affluents are away from understanding the local as well as global sustainability perspectives that areessentially linked to poverty. The affluents can only learn about poverty by its literal definitions. “Poverty is a condition of having little or no wealth” (Brown, 1993). “Poverty is a debilitating entity that generates a sense of helplessness, passivity, and despair” to mankind (Tashi, 2011).  Townsend (1993) defines poverty as “The lack of a minimum nutritionally adequate diet plus essential non-food requirements… not affordable is the most obvious manifestation of poverty”. W. Martin Rein (in Townsend, 1977) defines poverty considering the provision of maintaining health and other social standards in a given society.

All the definitions as above are largely covered in the notions of the target areas of SDG1.

How is poverty scenario seen in Bangladesh?

Poverty scenario in Bangladesh is seen from three dimensions:  materialistic poverty, moral(ity) poverty and intellectual poverty.

What is materialisttic poverty?

Materialistic poverty is a situation wherepeople experience a living below the traditional subsistence level i.e. 3 meals per day. This happens when people cannot have 3 meals per day due to shortage of food grains resulting from the shortage of money or other exchangeable items. The materlalistic poverty also includes essential non-food items and services to maintain their social norms. When people fail to meet the above requirements, they arein materialistic poverty. Townsend sums it up for Bangladeshi people in such poverty: whenever "a minimum nutritionally adequate diet plus essential non-food requirements are not affordable" (1993:9).

How materialistic poverty in Bangladesh occurs?

It occurs diversely. Poverty due to the country’s discriminatory socio-political norms associated with resource distribution process is obvious in Bangladesh. Poverty also occurs by way of widespread micro credit programs by NGOs which encourage people to take loans they cannot repay and consequently lose their assets and wealth (Hossain 2001).

The Green Revolution (GR) of the 1970s including globalization has contributed to generate materialistic  poverty in Bangladesh. The GR was an attempt of the West to assist in poverty alleviation in Bangladesh. People thought that it aimed only “to increase agricultural output with high-yield seeds, chemical fertilisers and pesticides, irrigation, and advanced machinery” (Dauvergne 2009, p. 87). In reality, however, it delivered the opposite results – declining natural resources and cultural heritage. Any benefits from increased agricultural productivity were short-term, unsustainable and at the cost of contamination (Shiva, 1993).  The Green Revolution technologies also generated social and cultural setback, including widening of the economic gap between the rich and the poor farmers as well as politico-cultural crises due to the erosion of moral values (Shiva 1993, 2016; Rogers et al. 2008). The GR created also an ecological breakdown in nature through major changes in ecosystems and agrarian structures together with a breakdown of society with local labour replaced by capital- and chemical-intensive solutions, creating debt for farmers.

Poverty could also be the outcome of natural causes, including droughts, floods, river migration, fires, earthquakes, hurricanes and other extreme weather events and geographic phenomena. These natural phenomena  are creating poverty in Bangladesh. Brammer (1997), for example, explains that soil or land erosion due to river migration causes poverty to hundreds of thousands of families in the Char lands of Bangladesh.

Does materialistic poverty need its ending?

No.  It is sustainability positive in terms of putting the affected people live simple lifestyle with lesser consumption. It also facilitates people observe the Gandhi’s wisdom: ‘The less you have, the more you are’ (Kripalani, 1965: 130).

Why is poverty-like low consumption is honoured in Bangladesh?

Bangladesh is a country of secular spiritual Islam, which is an admixture of medieval Sufism with native Animism, Hinduism and Buddhism. This spiritual Islam prescribes simplicity and a poverty-like self-reliant lifestyle.  This lifestyle encourages not only low consumption, but also  shows respect to all in nature including fellow human beings. Living simply  is a major factor for retaining the country’s holistic sustainability keeping, and this is evident in the practices of the rural populations.

Gandhi’s philosophy of sustainability also refers  to “live simply so others can simply live”, because “Earth… provides enough to satisfy every man’s need but not for every man’s greed” (Kripalani, 1965: 130). This philosophy is part of culture in Bangladesh.

What is moral or spiritual poverty and its impacts?

A lack of moral code of living and the discipline for spiritual(ity) advancement (both conceptual and applied) of a person as stated in the religious Scriptures result in such poverty. Lack of moral values provides  scope for selfish passions and greed resulting in selfishness, arrogance, sarcasm, rudeness and cruelty. Without values, people are easily led to believe that in order to improve their lives, they have to cheat and deceive others (Hill, 1991).

What can cause moral and spiritual poverty?

The prevalent secular education that is  devoid of the emphasis on values education appears to breed both moral and spiritual poverty.  Values are considered to be the intrinsic principles derived from fundamental beliefs acquired over time from one’s religious and cultural backgrounds  and  applied to guide  righteous  decision making and actions.  The values include respect, kindness, modesty, conservation, justice, charity, honesty (truthfulness), gratefulness, forgiveness, patience and perseverance etc. etc.

What are the sigificances of the Scriptural values as above?

            One’s values influence one’s understanding of goodness,  one’s  thoughts and intrinsic personal qualities. Some secular values such as freedom, multiculturalism and inclusion are not considered to be significant values as such in this discourse. 

Why moral poverty occurs in Bangladesh?

            The moral poverty occurs in Bangladesh due to the influence of western secularism, acculturation, a lack of values and spitual education. Khan et al. (2016) also identify deterioration of three value principles such as kindness, modesty and resilience which can result in moral poverty.

How to eradicate moral poverty?

            The restoration of traditional values education is the first and foremost requirement to eradicate moral poverty. Baul philosophers stress that values education can establish “honesty is the best policy”, which is the foundation pillar for eradicating moral poverty.  

            A making of sustainability culture through reviving the ecological sustainability intensive traditional core-shared values such as naturalism, responsibility, frugality and justice in order to address or encounter secular or technological values is also a positive way forward.

The integration of the above core-shared values into mainstream formal and informal education can build people’s spirituality up and inspire them to live a lifestyle that is sustainable, secure and also benign to the natural environment and other people.

What is intellectual poverty?

            It is the eduated people’s intellectual failure or inability that results in triggering  materialistic as well as moral poverty-related unsustainability. For example, the highest rate of population growth in Bangladesh is amongst the poorest who cannot afford even primary education for their children, while the lowest rates are amongst the non-poor educated people who can provide their families with good education. This phenomenon is, in reality, contributing to decreasing the rate of (higher) education in the country, which  is gradually pushing the country towards intellectual bankruptcy (Hossain and Marinova, 2005).  

Another example includes educated people such as politicians, business people and civil servants who have m eore than enough money and wealth than otheer people. Most of them, still, are involved in corruption for making more and more money and wealth; as if, more they have, more they want - enough is never enough for them.

According to naturalist Baul philosophers of Bangladesh (http://baulism.blogspot.com/2012/04/im-harun-baul-speaking-1.html), iintellectually poor are those who ate ignorant of limits to economic growth, nature’s carrying and regenerative capacity, sustainability consequences of over consumption and living wasteful life style, as most Australians and Americans do.

The most recent example of intellectual poverty of many highly educated people’s understanding of Corona syndrome as a virus as well as the enemy of mankind. It is universal that any virus or non-human creatuture cannot be enemy  of human. Only Human can be the enemy of human. On the other hand, religious intellectuals including the Baul philosophers  see the emergence and divergence of Corona syndrome as a nature’s device for restoration of depleting global sustainability. Corona syndrom is a wake up call to global humanity that people’s current social, political, economic and environmental management are utterly anti-sustainability. They are destroying natural environmment intentionally, and triggering multi-dimensional aggression even after observing asnd experiencing the negative consequences. Under this circumstances, a devine interference was urgent. The Corona syndrome is such a restorative intervention.  It appears that the Corona syndrom is powerful enough to make people regratefully retreat, learn positive lessons, earn needful sustainability values such patience, resilience, kindness to others, happy with less etc.; surrender to divine or  nature’s power, and  commiting to initiate a fresh start of social, economic and political system should they be alive on  the post corona planet. 

How does intellectual poverty affect Bangladesh?

With regards to intellectual poverty, Lewis and Wallace (2000) reveal that after decades of conventional development practice governed by growth intensive economic perspectives, the level of economically defined poverty in the world, espeially in Bangladesh,  has increased rather than decreased. “The question arises how much ‘other’ poverty we create when our goal is narrowly defined as the alleviation of economic poverty. When all values are subsumed to the economy, how much do we lose with respect to social values, to artistic values, to cultural and language diversity, to biodiversity” (Lewis and Wallace, 2000:35). The wide-spreading prevalence of the dowry system, high rate of population growth in the villages, lower rate of intellectual growth because of excessively higher amount of students per teacher, and mal-development are clearly on the increase. Environmental degradation, including floods, droughts, desertification and biodiversity depletion, is also increasingly taking place because of the gradual shrinkage of wetlands and forestry resources.

What are the sustainability positive forms of poverty in Bangladesh?

Materialistic, nutritional and spiritual poverty are the major sustainability related poverty syndromes prevail in Bangladesh. Materialistic poverty is linked to the sources that can help meet the basic needs such as food,  shelter and clothing. Nutritional poverty is linked to over or under consumption of diets. Spiritual poverty refers to poor attitudes, morality and values. All this occurs mainly because of ignorance or lack of balanced distribution of economic resources; values education; and culturally compatible democracy (Khan, Hossain and Marinova, 2016; Hossain, Khan and Marinova, 2015; Hossain and Marinova, 2012).

How did the inequality poverty emerge in the Third World?

Poverty was created in the Third World by colonialism to dominate the world. The colonial development was based on exploitation of people and  resources in its colonies. The entire planet was pushed into a common culture of capitalism that divided the world into developed and underdeveloped sector through genocide, slavery, destruction of cultures, and disruption of ecological systems (Blackwell et al., 2003).

How can we address poverty in Bangladesh?

By sustainable accomplishment of a balanced material contentment and spiritual happiness in living people’s daily lives.

Is (Goal 1) “End poverty in all its forms everywhere” an achievable goal?

It is highly unlikely due to widespread ignorance about the principles and practices of sustainable development amongst the educated people including the policy-makers and the non-poor masses.

How is non-poverty recognized in Bangladeshi culture?

in Bangladeshi culture non-poverty is recognized in terms of overconsumption and acquiring of non-essential goods and services. Both are recognised as sinful  extravagance because there is abundant evidence (eg Ehrlich and Ehrlich, 2004) that once basic biological needs for food, shelter, clothing and health care are met and a standard of living providing some leisure time and recreation is adopted, further consumption does not provide much increased satisfaction.

Is poverty inherent in Bangladeshi culture?

Hossain and Marinova (2005) reveal that Bangladeshis have a built-in spirituality to consider themselves “poor”. People instinctively reflect poverty in their spirituality and values. Even rich people humbly designate themselves as 'Garib' (poor) when inviting other people to eat at their house. They say or write “please come to give dust of your feet at this poor person’s place and eat rice with lentils or leafy vegetables”. This cultural civility exists throughout Bangladesh.

Some sections of the Bangladeshi society believe that acceptance of poverty as a way of life is seen positively by Islam (Haq, 1975). It is not a pejorative in Bangladesh, for affluence or non-poverty for everyone in Bangladesh is neither possible due to natural causes as indicated earlier nor culturally desirable, for Bangladeshi culture recognises poverty as a condition to be happy with a ‘little’ excess.

What is the current situation of materialistic poverty in Bangladesh?

The socio-culturally and economically unsustainable democracy of Bangladesh tends to increasingly widen gaps between the rich and the poor, especially, in terms of number. This discourse, from sustainability point of view, reveals that  the increasing inequality is resulting in strengthening sustainability in terms of decreasing consumption of goods and services by the increasing poorer people, though it is socio-politically unpleasant.  On the other hand, increasing poverty in terms of people’s moral degradation, spiritual depletion and intellectural bankruptcy is sharply pushing the planet toward a dire unsustainability.

What is poverty reality in Bangladesh in terms of moral aspects in sustainability?

Poverty in Bangladeshi has distinctive sustainability characteristics in terns of the country’s spiritualistic culture of observing voluntary poverty i.e. happiness with less and poverty-like simple living with meeting the basic needs such as food, shelter and clothing.

Voluntary poverty is consciously chosen. It is liberating as well as enabling to the people who observe it. Happiness with less is practiced to manifest the wisdom: the less you have, the more you are. In this regard, Tashi maintains that simplicity has both beauty and functional integrity that can alleviate the concept of poverty and elevate dignity (Tashi, 2011).

Is ending materialism related poverty possible in Bangladesh (and everywhere)?

Yes, by means of simple living i.e. simple lifestyle, happiness with less. Gandhi reveals the philosophy of sustainable living: “Live simply so others can simply live” (Cummings, 1991).

Can Gandhi’s notion for moderate consumption be implemented globally?
            Yes; but it requires transformation of western mindset to values-driven spirituality of sustainability. In other words, in order to transform the increasing unsustainability and anti-sustainability into long-term pro-sustainability, the western communities must take a U-turn with respect to their development mindset, policy and practices.

What is the future of our Planet?

It is promising. Nature is restricting over-consumption by inflicting dietary illness and infertility compelling the ignorant people to understand the ethic of realizing the limits to growth; meeting our needs without undermining the natural systems; and creating an ecologically sensitive economy (Dietz and O’Neil, 2013).

Is Corona syndrome a lesson towards achieving SDGs?

Of course, like any other natural calamity the  Corona phenomenon is a lesson to global humanity for understanding ‘the  limits of the sovereignty of man’ in terms of  ‘the unintelligible  sovereignty of nature’. In this regard, please see the following FaceBook posing:

করোনার আগমন ও বিকিরণ: (ক্ষয়িষ্ণু বৈশ্বিক স্থিতিশীলতার টেকসই পুনর্গঠনে প্রকৃতির একটি কৌশল)
The Emergence and divergence of Corona syndrome: (A Natural Device for Sustainable Restoration of Depleting Global Sustainability)

Published by Amzad Hossain · 4 April at 00:10 ·

প্রকৃতি বিরোধী পশ্চিমা সভ্যতার নিদারুণ অনৈতিক ও অটেকসই সামাজিক, অর্থনৈতিক ও পরিবেশিক আচার-আচরণ, কর্মকাণ্ড ও বৈরিতা পৃথিবীকে চরম অস্থিতিশীলতা ও ধ্বংসের দ্বারপ্রান্তে নিয়ে যাচ্ছে। এই অস্থিতিশীলতা ও ধ্বংস থেকে পৃথিবীকে রক্ষা ও দীর্ঘ মেয়াদী স্থিতিশীলতা অর্জনের জন্য জাতিসংঘ ২০১৫ সালে ১৭টি টেকসই উন্নয়ন অভীষ্ট ২০৩০ সালের মধ্যে বাস্তবায়নের ঘোষণা করে।
টেকসই উন্নয়ন অভীষ্টসমূহ অর্জনে ও বাস্তবায়নে বাংলাদেশসহ সারা বিশ্বের অগ্রসর এতো মন্থর যে ২০৩০ সালের মধ্যে কাঙ্খিত লক্ষ্যে পৌঁছানো প্রায় অসম্ভব। এহেন পরিস্থিতিতে একটি দৈব হস্তক্ষেপ জরুরী ছিল। করোনার আগমন ও বিকিরণ একটি দৈব হস্তক্ষেপ। এই হস্তক্ষেপ আমাদের ক্ষয়িষ্ণু বৈশ্বিক টেকসই স্থিতিশীলতা পুনর্গঠনে প্রকৃতির একটি কৌশল বা প্রযুক্তি, যাহা অতি অল্প সময়ে পশ্চিমা সভ্যতার চরম অনৈতিক ও অটেকসই সামাজিক, রাজনৈতিক, অর্থনৈতিক ও পরিবেশিক আচার-আচরণ, কর্মকাণ্ড ও বৈরিতাকে থমকে দিয়েছে। ধর্ম বিরোধী ও প্রকৃতি বিধ্বংসী ভোগবাদি মন-মানসিকতা ও জীবন-যাপন, অনৈতিকতা, অশালীন যৌনতা, মাছ মাংস প্রাধান্য খাদ্যাভ্যাস, অপচয়ী জীবনধারা, অতিমাত্রায় প্রাকৃতিক সম্পদ আহরণ এবং বিজ্ঞান ও প্রযুক্তির অপব্যবহার, বৈশ্বিক উষ্ণতা বৃদ্ধি ও জল বায়ুর পরিবর্তনের জন্য দায়ী কর্মকান্ড নিমিষে বন্ধ করে দিয়েছে এই করোনার আগমন ও বিকিরণ। অনেকে ইহাকে একটি অনাকাংখিত প্রাকৃতিক দুর্যোগ হিসেবে দেখছে।
ধর্মে বিশ্বাসী ও প্রকৃতিবাদিরা বৈশ্বিক উষ্ণতা বৃদ্ধি ও জল বায়ুর পরিবর্তনকে মানুষের অপকর্মের ফল হিসাবে মানুষের প্রতি প্রকৃতির প্রতিশোধমূলক শিক্ষা হিসেবে গণ্য করছে। এই শিক্ষা একদিকে মানুষকে তার দুর্নীতি, কুচিন্তা, অপকর্ম, শোষন ও দমন নীতি, দখলদারী, বর্ণবাদ, যুদ্ধ নীতি, আগ্রাসন থেকে বিরতি এবং মানুষের বহিঃমুখি ব্যাস্ততা থেকে ঘরমুখি করে নিজ নিজ ঘরে থাকতে অভ্যস্ত করছে; অন্যদিকে করোনাকে প্রকৃতির নিজস্ব বিনির্মান, পুনর্গঠন ও পুনর্যোজনের জন্য প্রয়োজনীয় প্রযুক্তি হিসেবে ব্যবহার করছে। অন্যান্য প্রাকৃতিক দুর্যোগের ন্যায় করোনার আগমন ও বিকিরণ প্রকৃতির একটি প্রযুক্তি বা কৌশল - যাহা দ্বারা প্রকৃতি তার দুইটা উদ্দেশ্যই হাসিল করছে।
বোধহয়, করোনার আগমন ও বিকিরণে উদ্ভূত পরিস্থিতি মানবজাতির প্রকৃতি বিরোধী মনমানসিকতা ও জীবনধারার আমূল পরিবর্তন ঘটানোর নিমিত্তে একটি প্র্যাকটিকাল প্রশিক্ষণ। মানুষ করোনা পরবর্তি নতুন পৃথিবীতে সদ্যপ্রাপ্ত শিক্ষা এবং প্রশিক্ষণের আলোকে সামাজিক, রাজনৈতিক, অর্থনৈতিক ও পরিবেশিক উন্নয়ন করলে তা হবে টেকসই । করোনা আরও প্রমাণ করলো যে প্রকৃতির শক্তি ও কলাকৌশলের কাছে মানুষের কলাকৌশল ও প্রযুক্তি কত নগণ্য, দুর্বল, অসহায়, অসার এবং অকেজো। মানুষ এবার তাঁর দৌরাত্ম্যের সীমা বুঝতে পেরেছে। সীমালংঘনকারীকে সৃষ্টিকর্তা পছন্দ করেননা-এই ধর্মীয় বাণী অনেক ধর্মহীনরাও এখন বিশ্বাস করে। বাংলাদেশের জনগণ এই ধর্ম বাণী পালনে ব্রতী হয়ে প্রাকৃতিক সম্পদের দায়িত্বশীল ব্যবহার এবং সহজ সরল জীবন যাপণের মাধ্যমে সুখ শান্তিপুর্ন স্বনির্ভর সোনার বাংলার পুনঃআবির্ভাব ঘটাতে সক্ষম হবে, যাহার রূপরেখা ১৯৬০ এর দশকেও বিদ্যমান ছিল। রূপরেখাটি নিম্নরূপঃ
নদী ভরা জল মাঠ ভরা ফসল
পুকুর ভরা মাছ গোয়াল ভরা গরু
বাড়ী ভরা গাছ পাখির কলতান
শিশুর কোলাহল বাউলের ও মাঝির গান
রাতে বন্য প্রানী ও ভূতের ভয়

উপসংহারে বলা যায় যে করোনার আগমন ও বিকিরণ বিশ্ববাসীকে যে সকল ধর্মীয় বিধান ও প্রকৃতির নিয়মাবলিপুষ্ট একটি জীবন যাপন পদ্ধতি পালনে অভ্যস্ত করছে; সেগুলির প্রয়োগ টেকসই উন্নয়ন বাস্তবায়ন দ্রুততর করবে।
মোঃ আমজাদ হোসেন
এসডিজি কোঅর্ডিনেটর (বাংলাদেশ চ্যাপটার)
কার্টিন ইউনিভার্সিটি সাস্টেইনিবিলিটি পলিসি ইন্সটিটিউট
কার্টিন বিশ্ববিদ্যালয়, পশ্চিম অস্ট্রেলিয়া
প্রধান, এসডিজি গবেষণা কেন্দ্র
সিমেক ইনস্টিটিউট অফ টেকনোলজি, ঢাকা, বাংলাদেশ।
email: a.hossain@curtin.edu.au

My other discourses on achieving SDGs are as follows:

1.On Reinterpreting SDGs : Bangladesh Perspectives (Part 1)
http://newsfrombangladesh.net/photo-story/48
2. On Achieving Sustainable Development Goals (SDGs) in Bangladesh (Goal 1) http://newsfrombangladesh.net/photo-story/36
3. On Achieving the Sustainable Development Goals (SDGs) in Bangladesh (Goal 2) http://newsfrombangladesh.net/photo-story/37
4. On Achieving the Sustainable Development Goals (SDGs) in Bangladesh (Goal 3)
http://newsfrombangladesh.net/photo-story/38
5. On Achieving the Sustainable Development Goals (SDGs) in Bangladesh (Goal 4) http://newsfrombangladesh.net/photo-story/39
6. On Achieving the Sustainable Development Goals (SDGs) in Bangladesh (Goal 5) http://newsfrombangladesh.net/photo-story/40
7. On Achieving the Sustainable Development Goals (SDGs) in Bangladesh (Goal 6) http://newsfrombangladesh.net/photo-story/41
8. On Achieving the Sustainable Development Goals (SDGs) in Bangladesh (Goal 7) http://newsfrombangladesh.net/photo-story/43
9. On Achieving Sustainable Development Goals (SDGs) in Bangladesh (Goal 8)
http://newsfrombangladesh.net/photo-story/42
10. On Achieving Sustainable Development Goals (SDGs) in Bangladesh (Goal 9)
http://newsfrombangladesh.net/photo-story/44
11. On Achieving Sustainable Development Goals (SDGs) in Bangladesh (Goal 10)
http://newsfrombangladesh.net/photo-story/14
12. On Achieving Sustainable Development Goals (SDGs) in Bangladesh (Goal 11)
http://newsfrombangladesh.net/photo-story/15
13. On Achieving Sustainable Development Goals (SDGs) in Bangladesh (Goal 12)
(http://newsfrombangladesh.net/photo-story/20)
14. On Achieving Sustainable Development Goals (SDGs) in Bangladesh (Goal 13
http://newsfrombangladesh.net/photo-story/26
15. On Achieving Sustainable Development Goals (SDGs) in Bangladesh (Goal 14)