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Bangladesh Culture
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Marc Jacobs Criminal Background Check Lingerie Black Dresses Bangladesh CultureNearly 83 percent of the population of Bangladesh claimed Islam as its religion in the 1980s, giving the country one of the largest concentrations of Muslims in the world. Although initially Bangladesh opted for a secular nationalist ideology as embodied in its Constitution, the principle of secularism was subsequently replaced by a commitment to the Islamic way of life through a series of constitutional amendments and government proclamations between 1977 and 1988 (see Constitution , ch. 4). In spite of a history of religious strife, Bangladeshi Muslims tended to be accommodating toward adherents of other religions. The Muslim community in the Bengal region developed independent of the dominant Islamic trends in India. The preservation of pre-Islamic cultural elements from Buddhist and Hindu periods made the commitment to Islam uniquely Bangladeshi. Features of Bangladeshi Hinduism, which differed in some respects from Hinduism in other parts of South Asia, influenced both the practices and the social structure of the Bangladeshi Muslim community (see table 8, Appendix). In spite of the general personal commitment to Islam by the Muslims of Bangladesh, observance of Islamic rituals and tenets varies according to social position, locale, and personal considerations. In rural regions, some beliefs and practices tend to incorporate elements that differ from and often conflict with orthodox Islam. Islamic fundamentalists, although a rather limited force in the past, had begun to gain a following, especially among the educated urban youth, by the 1980s. Estimated to make up 18.5 percent of East Pakistan's population in 1961, the Hindu proportion of the population had shrunk to about 13.5 percent by 1971. Steady Hindu emigration to India and Burma throughout the 1960s accounted for most of the decline. Although the Hindu population increased in size after 1971 and had reached 10.6 million by 1981, its relative proportion of the total population continued to decrease. In 1987 Hindus represented nearly 16 percent of the population. Other minority religious groups counted in the 1981 census included approximately 538,000 Buddhists, about 275,000 Christians, and nearly 250,00 categorized as "others," probably members of tribal religions. IslamIn the Arabian town of Mecca in A.D. 610, the Prophet Muhammad preached the first of a series of divine revelations. Muhammad, an uncompromising monotheist, made himself unpopular with his fellow Meccans, who benefitted from the town's thriving pilgrimage business and numerous polytheist religious sites. Censured by Mecca's leaders, in 622 Muhammad and a group of his followers were invited to the town of Yathrib, which came to be known as Medina (from Madinat an Nabi, meaning the Prophet's City), and made it the center of their activities. This move, or hijra, marked the beginning of the Islamic era and of Islam as a historical force. The Muslim calendar, based on a 354-day lunar year, begins in 622. In Medina, Muhammad continued to preach, eventually defeating his opponents in battle and consolidating the temporal and spiritual leadership of Arabia before his death in 632. After Muhammad's death, his followers compiled his divinely inspired speeches in the Quran, the scripture of Islam. Other sayings and teachings of Muhammad and the examples of his personal behavior became the hadith. Together they form the Muslim's comprehensive guide to spiritual, ethical, and social living. The shahadah, or testimony, succinctly states the central belief of Islam: "There is no god but God [Allah], and Muhammad is his Prophet." This simple profession of faith is repeated on many occasions; recital in full and unquestioning sincerity makes one a Muslim. Islam means "submission to God," and he who submits is a Muslim. The God whom Muhammad preached was not unknown to his countrymen, for Allah is the Arabic word for God rather than a particular name. Instead of introducing a new deity, Muhammad denied the existence of the minor gods and spirits worshiped before his ministry. Muhammad is called the "seal of the Prophets"; his revelation is said to complete for all time the series of biblical revelations received by the Jews and the Christians. Prophets and sages of the Judeo-Christian tradition, such as Abraham, Moses, and Jesus (Ibrahim, Musa, and Isa, respectively, in the Arabic Islamic canon) are recognized as inspired vehicles of God's will. Islam, however, reveres as sacred only God's message, rejecting Christianity's deification of the messenger. It accepts the concepts of guardian angels, the Day of Judgment, the general resurrection, heaven and hell, and the immortality of the soul. The duties of the Muslim, which form the "five pillars" of the faith, are recitation of the shahadah (kalima in Bangla), daily prayer (salat; in Bangla, namaj), almsgiving (zakat; in Bangla, jakat), fasting (sawm; in Bangla, roja), and pilgrimage (hajj). The devout believer prays after purification through ritual oblations at dawn, midday, mid-afternoon, sunset, and nightfall. Prescribed genuflections and prostrations accompany the prayers that the worshiper recites while facing Mecca. Whenever possible, men pray in congregation at a mosque, led by a prayer leader; on Fridays they are obliged to do so. Women may attend public worship at mosques, where they are segregated from men, although most women commonly pray at home. A special functionary, the muezzin, intones a call to prayer to the entire community at the appropriate hours; those out of earshot determine the prayer time from the position of the sun. Public prayer is a conspicuous and widely practiced aspect of Islam in Bangladesh. Almsgiving consists of a variety of donations to the poor, debtors, slaves, wayfarers, beggars, and charitable organizations. Once obligatory, although not strictly a tax, almsgiving in modern times is voluntary but usually expected. The ninth month of the Muslim calendar is Ramadan, a period of obligatory fasting in commemoration of Muhammad's receipt of God's revelation. During the month all but the sick, the weak, pregnant or lactating women, soldiers on duty, travelers on necessary journeys, and young children are enjoined, as appropriate to their state in life, from eating, drinking, smoking, and sexual intercourse during daylight hours. The wealthy usually do little or no work during this period, and some businesses close for all or part of the day. Since the months of the lunar calendar revolve through the solar year, Ramadan falls at various seasons in different years. Summertime fasting imposes considerable hardship on those who must do physical work. Id al Fitr, a feast celebrated throughout the Islamic world, marks the end of the month of fasting. Gifts, the wearing of new garments, exchanges of sweetmeats, almsgiving, and visits to friends and relatives are some of the customs of this great religious festival. Islam dictates that at least once in his or her lifetime every Muslim should, if possible, make the hajj to Mecca to participate in special rites held there during the twelfth month of the Muslim calendar. The Prophet instituted this requirement, modifying pre-Islamic custom to emphasize the significance of the sites associated with the history of Abraham, the founder of monotheism and the father of the Arabs through his son Ishmail (Ismail in the Arabic Islamic Canon). The pilgrim, dressed in a white seamless garment, abstains from sexual relations, shaving, haircutting, and nail-paring. Highlights of the pilgrimage include kissing a sacred black stone; circumambulating the Kaabah shrine (the sacred structure reportedly built by Abraham that houses a stone sacred to Islam); running between the hills of Safa and Marwa in imitation of Hagar, Ishmail's mother, during her travail in the desert; and standing in prayer on the Plain of Arafat. The permanent struggle for the triumph of the word of God on earth--the jihad--represents an additional duty of all Muslims. Although this concept continues to be used to justify holy wars, modernist Muslims see the jihad in a broader context of civic and personal action. In addition to specific duties, Islam imposes a code of ethical conduct that encourages generosity, fairness, honesty, and respect and that forbids adultery, gambling, usury, and the consumption of carrion, blood, pork, and alcohol. A Muslim stands in a personal relationship to God; there is neither intermediary nor clergy in orthodox Islam. Those who lead prayers, preach sermons, and interpret the law do so by virtue of their superior knowledge and scholarship rather than any special powers or prerogatives conferred by ordination. During his lifetime, Muhammad was both spiritual and temporal leader of the Muslim community. He established the concept of Islam as a total and all-encompassing way of life for both individuals and society. Muslims believe that God revealed to Muhammad the rules governing decent behavior. It is therefore incumbent on the individual to live in the manner prescribed by revealed law and on the community to perfect human society on earth according to the holy injunctions. Islam recognizes no distinction between religion and state. Religious and secular life merge, as do religious and secular law. In keeping with this conception of society, all Muslims traditionally have been subject to religious law. Bangladesh Islam The wholesale conversion to Islam of the population of what was to become Bangladesh began in the thirteenth century and continued for hundreds of years (see Islamization of Bengal, 1202-1757 , ch. 1). Conversion was generally collective rather than individual, although individual Hindus who became outcastes or who were ostracized for any reason often became Muslims. Islamic egalitarianism, especially the ideals of equality, brotherhood, and social justice, attracted numerous Buddhists and lower caste Hindus. Muslim missionaries and mystics, some of whom were subsequently regarded as saints (usually known as pirs in Bangladesh) and who wandered about in villages and towns, were responsible for many conversions. Most Muslims in Bangladesh are Sunnis, but there is a small Shia community. Most of those who are Shia reside in urban areas. Although these Shias are few in number, Shia observance commemorating the martyrdom of Ali's sons, Hasan and Husayn, is widely observed by the nation's Sunnis. The tradition of Islamic mysticism known as Sufism appeared very early in Islam and became essentially a popular movement emphasizing love of God rather than fear of God. Sufism stresses a direct, unstructured, personal devotion to God in place of the ritualistic, outward observance of the faith. An important belief in the Sufi tradition is that the average believer may use spiritual guides in his pursuit of the truth. These guides--friends of God or saints--are commonly called fakirs or pirs. In Bangladesh the term pir is more commonly used and combines the meanings of teacher and saint. In Islam there has been a perennial tension between the ulama--Muslim scholars--and the Sufis; each group advocates its method as the preferred path to salvation. There also have been periodic efforts to reconcile the two approaches. Throughout the centuries many gifted scholars and numerous poets have been inspired by Sufi ideas even though they were not actually adherents. Sufi masters were the single most important factor in South Asian conversions to Islam, particularly in what is now Bangladesh. Most Bangladeshi Muslims are influenced to some degree by Sufism, although this influence often involves only occasional consultation or celebration rather than formal affiliation. Both fakirs and pirs are familiar figures on the village scene, and in some areas the shrines of saints almost outnumber the mosques. In some regions the terms fakir and pir are used interchangeably, but in general the former connotes an itinerant holy man and the latter an established murshid, a holy man who has achieved a higher spiritual level than a fakir and who has a larger following. Ever since Sufism became a popular movement, pious men of outstanding personality reputed to have gifts of miraculous powers have found disciples (murids) flocking to them. The disciple can be a kind of lay associate earning his living in secular occupations, consulting the pir or murshid at times, participating in religious ceremonies, and making contributions to the support of the murshid. In addition, he may be initiated into a brotherhood that pledges its devotion to the murshid, lives in close association with him, and engages in pious exercises intended to bring about mystical enlightenment. The Qadiri, Naqshbandi, and Chishti orders were among the most widespread Sufi orders in Bangladesh in the late 1980s. The beliefs and practices of the first two are quite close to those of orthodox Islam; the third, founded in Ajmer, India, is peculiar to the subcontinent and has a number of unorthodox practices, such as the use of music in its liturgy. Its ranks have included many musicians and poets. Pirs do not attain their office through consensus and do not normally function as community representatives. The villager may expect a pir to advise him and offer inspiration but would not expect him to lead communal prayers or deliver the weekly sermon at the local mosque. Some pirs, however, are known to have taken an active interest in politics either by running for public office or by supporting other candidates. For example, Pir Hafizi Huzur ran as a candidate for president in the 1986 election. The pirs of Atroshi and Sarsina apparently also exerted some political influence. Their visitors have included presidents and cabinet ministers. Although a formal organization of ordained priests has no basis in Islam, a variety of functionaries perform many of the duties conventionally associated with a clergy and serve, in effect, as priests. One group, known collectively as the ulama, has traditionally provided the orthodox leadership of the community. The ulama unofficially interpret and administer religious law. Their authority rests on their knowledge of sharia, the corpus of Islamic jurisprudence that grew up in the centuries following the Prophet's death. The members of the ulama include maulvis, imams (see Glossary), and mullahs. The first two titles are accorded to those who have received special training in Islamic theology and law. A maulvi has pursued higher studies in a madrasa, a school of religious education attached to a mosque (see Religious Education , this ch.). Additional study on the graduate level leads to the title maulana. Villagers call on the mullah for prayers, advice on points of religious practice, and performance of marriage and funeral ceremonies. More often they come to him for a variety of services far from the purview of orthodox Islam. The mullah may be a source for amulets, talismans, and charms for the remedying of everything from snakebite to sexual impotence. These objects are also purported to provide protection from evil spirits and bring good fortune. Many villagers have implicit faith in such cures for disease and appear to benefit from them. Some mullahs derive a significant portion of their income from sales of such items. In Bangladesh, where a modified Anglo-Indian civil and criminal legal system operates, there are no official sharia courts (see Judiciary , ch. 4). Most Muslim marriages, however, are presided over by the qazi, a traditional Muslim judge whose advice is also sought on matters of personal law, such as inheritance, divorce, and the administration of religious endowments (waqfs). In the late 1980s, the ulama of Bangladesh still perceived their function as that of teaching and preserving the Islamic way of life in the face of outside challenges, especially from modern sociopolitical ideas based on Christianity or communism. Any effort at modernization was perceived as a threat to core religious values and institutions; therefore, the ulama as a class was opposed to any compromise in matters of sharia. Many members of the ulama favored the establishment of an Islamic theocracy in Bangladesh and were deeply involved in political activism through several political parties. Most members of the ulama were also engaged in carrying on the tabliqh (preaching movement), an effort that focuses on the true sociopolitical ideals of Islam and unequivocally discards all un-Islamic accretions. Tabliqh attracted many college and university graduates, who found the movement emotionally fulfilling and a practical way to deal with Bangladesh's endemic sociopolitical malaise. A number of Islamic practices are particular to South Asia, and several of them have been subject to reforms over the years. For example, the anniversary of the death of a pir is observed annually. Popular belief holds that this anniversary is an especially propitious time for seeking the intercession of the pir. Large numbers of the faithful attend anniversary ceremonies, which are festive occasions enjoyed by the followers of the pir as well as orthodox Muslims. The ceremonies are quite similar in form and content to many Hindu festivals. Several nineteenth- and twentieth-century fundamentalist reform movements, aimed at ridding Islam of all extraneous encroachments, railed against these and similar practices. Nevertheless, the practice of pir worship continued unabated in the 1980s. Nonorthodox interpretations of Islamic beliefs and practices pervaded popular religion in Bangladesh in the 1980s. Hindu influences can be seen in the practice of illuminating the house for the celebration of Shabi Barat (Festival of the Bestowal of Fate), a custom derived from the Hindu practices at Diwali (Festival of Lights). Rituals to exorcise evil spirits (jinni) from possessed persons also incorporated Hindu influence. Often, villagers would fail to distinguish between Hindu and Muslim shrines. For example, shrines called satyapir, which dot rural Bangladesh, are devoted to a Hindu-Muslim synthesis known as Olabibi, the deity for the cure of cholera. This synthesis is an intriguing superimposition of the Hindu concept of divine consort on the stern monotheistic perception of Allah. Post-1971 regimes sought to increase the role of the government in the religious life of the people. The Ministry of Religious Affairs provided support, financial assistance, and endowments to religious institutions, including mosques and community prayer grounds (idgahs). The organization of annual pilgrimages to Mecca also came under the auspices of the ministry because of limits on the number of pilgrims admitted by the government of Saudi Arabia and the restrictive foreign exchange regulations of the government of Bangladesh. The ministry also directed the policy and the program of the Islamic Foundation, which was responsible for organizing and supporting research and publications on Islamic subjects. The foundation also maintained the Bayt al Mukarram (National Mosque), and organized the training of imams. Some 18,000 imams were scheduled for training once the government completed establishment of a national network of Islamic cultural centers and mosque libraries. Under the patronage of the Islamic Foundation, an encyclopedia of Islam in the Bangla language was being compiled in the late 1980s. Another step toward further government involvement in religious life was taken in 1984 when the semiofficial Zakat Fund Committee was established under the chairmanship of the president of Bangladesh. The committee solicited annual zakat contributions on a voluntary basis. The revenue so generated was to be spent on orphanages, schools, children's hospitals, and other charitable institutions and projects. Commercial banks and other financial institutions were encouraged to contribute to the fund. Through these measures the government sought closer ties with religious establishments within the country and with Islamic countries such as Saudi Arabia and Pakistan. Although Islam played a significant role in the life and culture of the people, religion did not dominate national politics because Islam was not the central component of national identity. When in June 1988 an "Islamic way of life" was proclaimed for Bangladesh by constitutional amendment, very little attention was paid outside the intellectual class to the meaning and impact of such an important national commitment. Most observers believed that the declaration of Islam as the state religion might have a significant impact on national life, however. Aside from arousing the suspicion of the non-Islamic minorities, it could accelerate the proliferation of religious parties at both the national and the local levels, thereby exacerbating tension and conflict between secular and religious politicians. Unrest of this nature was reported on some college campuses soon after the amendment was promulgated. Buddhism Buddhism in various forms appears to have been prevalent at the time of the Turkish conquest in 1202 (see Islamization of Bengal, 1202-1757 , ch. 1). The invading armies apparently found numerous monasteries, which they destroyed in the belief that they were military fortresses. With the destruction of its centers of learning, Buddhism rapidly disintegrated. In subsequent centuries and up through the 1980s nearly all the remaining Buddhists lived in the region around Chittagong, which had not been entirely conquered until the time of the British Raj (1858-1947; see Glossary). In the Chittagong Hills, Buddhist tribes formed the majority of the population, and their religion appeared to be a mixture of tribal cults and Buddhist doctrines. According to the 1981 census, there were approximately 538,000 Buddhists in Bangladesh, representing less than 1 percent of the population. The ethical teachings of the Buddha, Siddartha Gautama (ca. 550-486 B.C.), stress a middle path between physical indulgence and ascetic mortification. The practice of Buddhism is concerned with salvation rather than with metaphysical speculation. Salvation consists of freeing oneself from the cycle of rebirth into lives of evil, pain, and sorrow; to accomplish this, one must renounce society and live a simple life of self-discipline. Those who renounce society often are organized into one of the many monastic orders. There are several monasteries in the Chittagong Hills area, and in most Buddhist villages there is a school (kyong) where boys live and learn to read Burmese and some Pali (an ancient Buddhist scriptural language). It is common for men who have finished their schooling to return at regular intervals for periods of residence in the school. The local Buddhist shrine is often an important center of village life. Essentially tolerant, Buddhism outside the monastic retreats has absorbed and adapted indigenous popular creeds and cults of the regions to which it has spread. In most areas religious ritual focuses on the image of the Buddha, and the major festivals observed by Buddhists in Bangladesh commemorate the important events of his life. Although doctrinal Buddhism rejects the worship of gods and preserves the memory of the Buddha as an enlightened man, popular Buddhism contains a pantheon of gods and lesser deities headed by the Buddha. The Ministry of Religious Affairs provides assistance for the maintenance of Buddhist places of worship and relics. The ancient monasteries at Paharpur (in Rajshahi Region) and Mainamati (in Comilla Region), dating from the seventh to ninth century A.D., are considered unique for their size and setting and are maintained as state-protected monuments. Hinduism Unlike Islam, Hinduism lacks a single authoritative scripture and a historically known founder. In a sense Hinduism is a synthesis of the religious expression of the people of South Asia and an anonymous expression of their worldview and cosmology, rather than the articulation of a particular creed. The term Hinduism applies to a large number of diverse beliefs and practices. Although religion can best be understood in a regional context, the caste system, beliefs, rituals, and festivals of the Hindus in Bangladesh -- about 16 percent of the population--are peculiarly Bengali. A distinction has sometimes been made between the religion of the "great tradition" and the popular religion of the "little tradition." The great (or Sanskritic) tradition, sometimes called Brahmanism, developed under the leadership of Hinduism's highest caste group, the Brahmans, who as the traditional priests, teachers, and astrologers enjoy numerous social privileges. The great tradition preserves refined and abstract philosophical concepts that exhibit very little regional variation. At this level, there is emphasis on unity in diversity and a pervasive attitude of relativism. Hindu philosophy recognizes the Absolute (Brahma) as eternal, unbounded by time, space, and causality and consisting of pure existence, consciousness, and bliss. The highest goal is release (moksha) from the cycle of birth and rebirth and the union of the individualized soul (atman) with Brahma. To attain this goal, a person may follow one of several methods or paths of discipline depending on his or her own temperament or capacity. The first of these paths is known as the way of works (karma marga). Followed by most Hindus, it calls for disinterested right action--the performance of one's caste duties and service to others--without personal involvement in the consequences of action. The way of knowledge (jnana marga) stresses union by eliminating ignorance; mental error rather than moral transgression is considered the root of human misery and evil. The way of devotion (bhakti marga) advocates union by love; its essence is a complete and passionate faith in a personal deity. For most of its adherents, Hinduism encompasses a variety of devotions and sects that center on one or more of the great gods and are expressed at least partly in a regional context. The great tradition recognizes a trinity of gods, who are actually forms of absolute Brahman: Brahma the creator, Vishnu the preserver, and Shiva the destroyer. Brahma receives little notice; everyday devotion tends to center on the worship of Vishnu and Shiva (known by a variety of names) and their countless respective consorts. The worship of Shiva has generally found adherents among the higher castes in Bangladesh. Worship of Vishnu more explicitly cuts across caste lines by teaching the fundamental oneness of humankind in spirit. Vishnu worship in Bengal expresses the union of the male and female principles in a tradition of love and devotion. This form of Hindu belief and the Sufi tradition of Islam have influenced and interacted with each other in Bengal. Both were popular mystical movements emphasizing the personal relationship of religious leader and disciple instead of the dry stereotypes of the Brahmans or the ulama. As in Bengali Islamic practice, worship of Vishnu frequently occurs in a small devotional society (samaj). Both use the language of earthly love to express communion with the divine. In both traditions, the Bangla language is the vehicle of a large corpus of erotic and mystical literature of great beauty and emotional impact. On the level of the little tradition, Hinduism admits worship of spirits and godlings of rivers, mountains, vegetation, animals, stones, or disease. Ritual bathing, vows, and pilgrimages to sacred rivers, mountains, shrines, and cities are important practices. An ordinary Hindu will worship at the shrines of Muslim pirs, without being concerned with the religion to which that place is supposed to be affiliated. Hindus revere many holy men and ascetics conspicuous for their bodily mortifications. Some people believe they attain spiritual benefit merely by looking at a great holy man. Hindu ethics generally center on the principle of ahimsa, noninjury to living creatures--especially the cow, which is held sacred. The principle is expressed in almost universally observed rules against eating beef. By no means are all Hindus vegetarians, but abstinence from all kinds of meat is regarded as a "higher" virtue. High-caste Bangladeshi Hindus, unlike their counterparts elsewhere in South Asia, ordinarily eat fish. Common among Hindus is the acceptance of the caste system as the structure of society. For virtually all Hindus, even those in revolt against some aspects of the system, caste is taken for granted as the way of life. To be considered Hindu, a group must identify itself in some way as a unit in the caste hierarchy. One cannot join a caste; one is born into it and lives, marries, and dies in it. Hindus in Bangladesh in the late 1980s were almost evenly distributed in all regions, with concentrations in Khulna, Jessore, Dinajpur, Faridpur, and Barisal. The contributions of Hindus in arts and letters were far in excess of their numerical strength. In politics, they had traditionally supported the liberal and secular ideology of the Awami League (People's League) (see Early Independence Period, 1971-72 , ch. 1; Party Politics , ch. 4). Hindu institutions and places of worship received assistance through the Bangladesh Hindu Kalyan Trust (Bangladesh Hindu Welfare Trust), which was sponsored by the Ministry of Religious Affairs. Government-sponsored television and radio also broadcast readings and interpretations of Hindu scriptures and prayers. Christianity Christianity's first contact with the Indian subcontinent is attributed to the Apostle Thomas, who is said to have preached in southern India. Although Jesuit priests were active at the Mughal courts in the sixteenth and seventeenth centuries, the first Roman Catholic settlements in what became Bangladesh appear to have been established by the Portuguese, coming from their center in Goa on the west coast of India. During the sixteenth century the Portuguese settled in the vicinity of Chittagong, where they were active in piracy and slave trading. In the seventeenth century some Portuguese moved to Dhaka. Serious Protestant missionary efforts began only in the first half of the nineteenth century. Baptist missionary activities beginning in 1816, the Anglican Oxford Mission, and others worked mainly among the tribal peoples of the Low Hills in the northern part of Mymensingh and Sylhet regions. Many of the Christian churches, schools, and hospitals were initially set up to serve the European community. They subsequently became centers of conversion activities, particularly among the lower caste Hindus. The Ministry of Religious Affairs provided assistance and support to the Christian institutions in the country. In the late 1980s, the government was not imposing any restrictions on the legitimate religious activities of the missions and the communities. Mission schools and hospitals were well attended and were used by members of all religions. The Christian community usually enjoyed better opportunities for education and a better standard of living. In the late 1980s, Christianity had about 600,000 adherents, mainly Roman Catholic, and their numbers were growing rapidly. 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | | 63 | 64 | 65 | 66 | 67 | 68 | 69 | 70 71 | | 73 | 74 | 75 | 76 | 77 | 78 | 79 | 80 | 82 | 83 | 84 | 85 | 86 | 87 | 88 | 89 | 90 91 | 92 | 93 | 94 | 95 | 96 | 97 | 98 | 99 | 100 |