As a Bangladeshi living abroad in Britain, observing the unfolding crisis in one's homeland is a profoundly distressing experience. The inability to contact friends and family, coupled with reports of protesters being killed, naturally leads to grave concerns about the country's future trajectory. This article aims to analyse the complex dynamics at play in Bangladesh's current turmoil and propose potential paths forward, drawing on critical theories of post-colonialism and social change.
The ongoing "Bangla-Blockade" quota-reform protests in Bangladesh starkly illustrate the complex post-colonial dynamics at play in many developing nations. By examining this crisis, we can gain deeper insights into the persistent challenges facing nations like Bangladesh as they grapple with the lingering effects of colonialism and the struggle for genuine liberation.
The transfer of power from colonial rulers to a national elite has not resulted in true decolonisation. In Bangladesh, we see a national bourgeoisie that has taken power but lacks significant economic clout. Their mission appears not to be transforming the nation, but rather serving as a transmission line between the nation and a camouflaged form of capitalism that puts on the mask of neo-colonialism.
The government's violent response to peaceful student protests, as documented by Amnesty International, reveals the persistence of oppressive colonial-era tactics in maintaining power. The killing of 25-year-old student Abu Sayed in Rangpur, captured on video and verified by experts, stands as a chilling example of the state's willingness to employ lethal force against its own citizens. The use of birdshot ammunition, designed for hunting and wholly inappropriate for crowd control, underscores a systematic negation of the protesters' humanity and a furious determination to deny them all attributes of personhood.
This violence is not isolated. Witness testimonies and verified video evidence reveal a pattern of brutality, with protesters facing attacks not only from police but also from members of the Bangladesh Chhatra League (BCL), a group affiliated with the ruling party. The involvement of such party-aligned groups in suppressing dissent echoes the emergence of a national bourgeoisie that perpetuates oppressive colonial-era tactics to maintain power.
The concept of the "myth of violence" as a catalyst for social change offers a complex lens through which to view the actions of both the protesters and the state. In the context of Bangladesh's quota protests, we can see how the myth of resistance against an unjust system serves as a powerful motivating force for the student protesters. Their actions, even in the face of brutal repression, are fuelled by a collective belief in the righteousness of their cause and the potential for transformative change.
However, it is also important to consider the dangers of state violence and its potential to create a counter-myth that justifies repression. The Bangladeshi state, invested with privileges and political means, defends itself against attacks from other groups eager to possess the profits of public employment. The use of violence against protesters can be seen as an attempt to create a counter-myth of state power and legitimacy, one that justifies repression in the name of maintaining order and stability.
The psychological impacts of colonialism on both the colonised and the coloniser can persist long after formal independence. In Bangladesh, we see a situation where both the ruling elite and the general population behave in accordance with a neurotic orientation, shaped by historical power imbalances.
The quota system at the heart of the current protests can be seen as a manifestation of this lingering colonial mindset. The reinstatement of a 30% quota in government jobs for children of freedom fighters, perceived as favouring ruling party supporters, reflects an attempt by the post-colonial elite to create a new hierarchy, replacing the old colonial order with one that serves their interests. This system not only perpetuates inequality but also reinforces a sense of alienation among those excluded from these opportunities.
The protesters' demands for reform strike at the heart of this entrenched system of patronage and privilege. Their struggle embodies an awakening of the colonised to their own agency and power. The students' resistance represents a collective rejection of the internalised inferiority that is a hallmark of colonial oppression.
The role of violence in social and political change is a complex and contentious issue. In the context of Bangladesh, we see how violence committed by the people, organised and educated by their leaders, can make it possible for the masses to understand social truths and provide a key to action.
However, it is also important to consider the potential consequences of such violence. For the protesters, this violence, because it constitutes their primary mode of resistance, invests their characters with positive and creative qualities. The practice of violence binds them together as a whole, forming a chain of resistance against the state's violent suppression.
The Bangladeshi government's use of excessive force against peaceful protesters, as documented by Amnesty International, represents the desperate actions of a ruling class clinging to power. The deployment of police armed with shotguns, the attacks by BCL members wielding iron rods and clubs, and the pursuit of injured protesters into hospitals all reflect an "atmospheric violence" that permeates many post-colonial societies.
However, it's crucial to note that the student protesters have largely maintained a commitment to non-violent resistance, even in the face of brutal repression. This approach aligns with more recent understandings about the potential for non-violent revolutionary change. The students' courage in the face of violence embodies the spirit of resistance that is essential for genuine social transformation.
To address these systemic issues, Bangladesh must undertake comprehensive reforms that go beyond surface-level changes. Drawing inspiration from successful reform processes in other post-colonial nations, we can outline several key areas for change:
Successful implementation of these reforms would require sustained pressure from civil society, international support, and a genuine commitment from political leadership to relinquish some of their entrenched privileges.
The situation in Bangladesh serves as a stark reminder of the ongoing struggles faced by post-colonial societies in their quest for genuine democracy and social justice. The courage displayed by student protesters in the face of brutal repression is both inspiring and heartbreaking. It compels us to action.
As members of the Bangladeshi diaspora and global citizens, we cannot remain silent in the face of such injustice. We must amplify the voices of those risking their lives for a more equitable future. We must pressure our governments to hold the Bangladeshi authorities accountable for human rights violations. We must support independent media and civil society organisations working tirelessly to document abuses and advocate for change.
Moreover, we must engage in critical self-reflection about our own roles in perpetuating or challenging neo-colonial power structures. The struggle for justice in Bangladesh is part of a larger global struggle against inequality, authoritarianism, and the lingering legacies of colonialism.
The path forward for Bangladesh will not be easy, but it is not without hope. By confronting our colonial past, challenging entrenched power structures, and working collectively towards a more just and equitable society, Bangladesh can fulfil the promise of its liberation struggle. The current crisis, painful as it is, may yet prove to be a catalyst for the kind of profound societal transformation that leads to true liberation.
As we grapple with the question of where Bangladesh is heading, we must hold onto hope while remaining clear-eyed about the challenges ahead. The journey to true liberation is never straightforward, but it is one that must be undertaken collectively, with courage and determination. The time for change is now. The world is watching, and history will judge us by our actions in this crucial moment.
