The desired change is imperative

  • Professor Dr. Sirajul Islam Chowdhury
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Photo: Collected

Photo: Collected

We consider it very important to uphold our two spirits in the face of the recent power of the country. Let us not deviate from it under any circumstances. All patriots should be alert and aware about that. Those two consciousnesses need to be mentioned specially. One of 1952, the other of liberation war of 1971. They are not mutually exclusive; the first is inextricably linked with the second. In fact, Ekush's spirit has expanded into the spirit of the liberation war.

The foundation of the Pakistani state was religious nationalism. The rejection of that nationalism was central to the movement that launched on February 21, 1952. Not only the rejection of the old nationalism, but also the beginning of the collective march along the path of language-based nationalism. The new nationalist movement advanced in the face of fierce opposition and brutal repression, and it was the movement that eventually dismantled the artificial state of Pakistan and established Bangladesh.

বিজ্ঞাপন

Linguistic nationalism has its own characteristics. Firstly it is non-sectarian. Language does not mean religious division; it breaks the barrier of communalism and moves forward. Religious businessmen have tried to impose various sectarian influences on the Bengali language, but the language has not accepted those efforts at all, it has moved forward. Language is not only non-communal but also secular. Secularism also transcends secularism; because there is complete worldliness in him. Language is a medium for self-expression, creativity, social communication and many other things. It is with the help of language that we think, accept the thoughts of others and engage in conflict with others. Language is the creative preserver of collective memory.

Without language, people are dumb and deaf. On the other hand, language is not the property of any class. Language creation is collective, collective enterprise. A special class, however powerful it may be, cannot hold back the language. It has not been possible in the past, nor will it be possible in the future. Democracy lies in the rejection of communal divisions and class divisions. Democracy is not just about voting, although voting is a method of making democracy work. Through voting, people elect their representatives, and get a chance to decide who will be in power. But voting is not always guaranteed to change power.

বিজ্ঞাপন

In the 1970s elections in Bangladesh, the people in power did not accept the verdict that the people gave to hand over the state power, on the contrary, they jumped on those who gave the verdict in fear of having to give up the power and caused a terrible massacre. Eventually, however, they were thrown into the clutches of history. The thicket of history is not an illusion, it exists, it is the ultimate burial ground of dictators.

It cannot be of any comfort to us who got shelter in the waste bean or not. It would have been a matter of happiness for us if the spirit of the liberation war had been realized. This consciousness is the pledge to establish true democracy. The essential conditions for a true democracy include the recognition of fundamental rights, freedom of thought and expression, mutual tolerance of citizens and above all the elimination of all forms of discrimination. But its core element is equality of rights and opportunities for all citizens. Practicing the mother tongue is part and parcel of that right and opportunity. Mother tongue is the contribution of everyone, for everyone. Just as light, air and water are needed to live normally, so is the practice of mother tongue.

The fact that the use of Bengali language in Bangladesh is not progressing properly, it is being disturbed in various ways and to various extents is an irrefutable proof of the fact that none of those two consciousnesses have taken a real form. Neither Ekush nor liberation war. Class division has divided education into three streams, in the main stream the mother tongue is allowed, but not properly, its access to the other two streams is almost barred. Rich people do not use Bengali language, because in their eyes Bengali is the language of proud people. The poor cannot use Bengali language due to lack of opportunity. The state runs under the command of the rich, their command is not in favor of the Bengali language. There is no doubt that we will be free and know that we are free only when the mother tongue becomes the universal medium of education and state activity, and not before.

The bottom line is that the spirit of Ekush and the spirit of liberation war both aimed to establish a democratic i.e. socialist state and society. It was no coincidence that those who undertook the task of drafting a constitution for Bangladesh identified socialism as the ultimate goal of the new state. No one's mercy or any accident worked behind it. It came from the desire for liberation developed and expressed within the war. There was no chance to think that liberation was possible without socialism during the war.

But the state did not keep its promise. Moved away No matter how much the state changes outside, it has not changed at all inside. It remains capitalist and bureaucratic in nature and character. The dream of the petty-bourgeois nationalist leadership and the emancipation of the people were not at all the same, but contradictory, in fact contradictory. The petty bourgeoisie wanted to seize state power and become bourgeois, the people wanted to break free from exploitative state and social relations. The establishment of Bangladesh opened the way for the petty bourgeoisie to progress, the people were not liberated. The prosperity of one side has become the cause of misery for the other side.

The ruling class uses economic growth as a justification for staying in power. In their thoughts you don't see how delicious Polao Korma is being cooked. But from the people's side, the question remains that Polao Korma is being cooked, but who will eat it? People will say that what we are getting is not that luxury food, we are getting surplus. Capitalist development will not satisfy the hunger of the common people; on the contrary, it will increase the misery. Is increasing the protest among people may not be visible for now, as the scope for protest is constantly being narrowed. Suppression, persecution, disappearances, killings etc. are going on at the same level. The police force has always been anti-people, but the killings and violence seen in recent student protests have never been seen before. People are very unhappy. Suppressed discontent will eventually lead to anarchy, but that is not the path to liberation. The path to liberation lies in that movement which the students showed.

The path to liberation is to reject capitalism and move the state and society towards socialist management. Failure to do so will have dire consequences. The arrogance and oppression of the powerful, the unnatural deaths of people, the torture and rape of women, the demonic intolerance of children, the widespread corruption all increased. On the other hand the intellectuals were mostly silent, a large part was busy supporting and flattering the existing system, the sensible people were helpless and disoriented.

There is no doubt that even in this current change, we have to go to the spirit of the 19th century and the liberation war. That consciousness is anti-capitalist, and inevitably social-revolutionary. The advance of the national language movement was an indication that we were moving forward; the liberation war said that we can, the hope arose that we would establish the right of the people over the state by expelling the capitalist bureaucratic rulers, and there would be no more tyrants in the society. The two consciousnesses are not lost, and in realizing them lies the promise of tomorrow for us. Everything else is pomp, not deception.

Pretense is actually a trick to cover up deception. But let's not forget that social revolution does not happen by itself, it requires movement - social revolutionary movement. The student-mob movement, built on a culture of fear, ignores it. By fearlessly sacrificing one's life. They also want an end to discrimination. We hope that we will move forward in the way of establishing their non-discrimination state and society.

Author: Emeritus Professor, University of Dhaka