From the ashes of the 1971 Liberation War, Bangladesh emerged with a promise of justice and equality, embedding these ideals in its Constitution. These principles aimed to ensure that religion would not dictate state affairs and that all citizens, regardless of faith, would be treated equally. However, decades of political maneuvering and Islamist influence under Sheikh Hasina’s leadership have dismantled this vision. By appeasing Islamist demands and abandoning secular ideals, Hasina’s government has fractured governance and eroded both democracy and justice.
Amid this narrative of betrayal and decline, hope emerges in the form of a youth-led anti-discrimination movement. Where political leaders have failed, students are igniting a revolution of thought, challenging the status quo with a fervor reminiscent of the war cries of 1971. This movement is not merely about reclaiming equality; it seeks to redefine Bangladesh’s identity, blending the ideals of its founding with the aspirations of a modern, inclusive future.
Historical Context
Bangladesh’s journey toward secularism is deeply intertwined with its struggle for identity and freedom. Born from the 1971 Liberation War against Pakistan, the new nation sought to create a state where religion would not govern public life, and citizens of all faiths, races, and creeds could live freely and equally.
This dream was enshrined in the 1972 Constitution, which explicitly included secularism as one of four fundamental principles of the state—alongside nationalism, democracy, and socialism. The emphasis on secularism was a direct response to the religious discrimination and suppression experienced under Pakistani rule. The Language Movement of 1952, where Bengali was fought for as the national language, further underscored the nation’s inclusive ethos, prioritizing cultural identity and linguistic unity over religious divisions.
Secularism and Bangladeshi Politics
In its early years, secularism served as a unifying principle, promoting equality among all religions. Yet, successive governments, especially the Awami League, have treated secularism more as a rhetorical tool than a guiding principle.
Key setbacks came through constitutional amendments. Ziaur Rahman removed the term “secularism” from the Constitution in 1977, while General Ershad declared Islam the state religion in 1988. Though Sheikh Hasina’s 15th Amendment in 2011 reinstated secularism, it simultaneously retained Islam as the state religion, creating a contradictory and ultimately ineffective framework.
Despite these political compromises, secularism persists in Bangladesh’s cultural fabric. Festivals like Pohela Boishakh (the Bengali New Year) and the nation’s rich tradition of literature and arts continue to celebrate diversity, offering glimpses of the inclusive vision enshrined in the country’s founding.
Secularism or Islamism?
Bangladesh’s political landscape has become a battleground between secularism and Islamism. Islamist parties such as Jamaat-e-Islami, Hifazat-e-Islam, Islami Andolon, and others have consistently pushed for an Islamic state governed by their interpretation of religious law.
Religious extremism has risen under the Awami League’s tenure, fueled by the government’s appeasement of Islamist demands and the enforcement of vague blasphemy laws. These laws, ostensibly designed to protect religious sentiments, have instead been weaponized to stifle free speech. They disproportionately target minorities and embolden extremist ideologies. The ambiguity of these laws makes them ripe for misuse. Laws should protect individuals’ rights, not feelings. Every Bangladeshi citizen should be free to worship, assemble, and express their beliefs—or lack thereof—without fear of reprisal. Instead, the current legal framework facilitates the persecution of minorities while shielding extremists, deepening societal divisions.
Betrayal by Sheikh Hasina
The Awami League, once the champion of secularism and Bengali nationalism, has abandoned its founding ideals under Sheikh Hasina’s leadership, upholding secularism only by lip service. To maintain power, her government has repeatedly made concessions to Islamist groups, legitimizing extremist ideologies and undermining the nation’s secular foundations.
Key examples include:
Revising textbooks: Progressive content has been systematically removed or diluted, replaced with conservative Islamic narratives to appease Islamist demands.
Removal of Lady Justice statue: The government bowed to pressure from Hifazat-e-Islam, removing this iconic symbol from the Supreme Court, signaling a retreat from secular values.
Blasphemy laws: These laws have stifled free speech, emboldened Islamist groups, and targeted dissenters and minorities, creating a chilling effect on progressive discourse.
Support for Hefazat-e-Islam: The government legitimized this extremist group’s demands, including regressive changes to education and public policy, further entrenching their influence.
Neglect of minorities: Rising violence, forced conversions, and property seizures have gone largely unaddressed by authorities.
Silence on cultural attacks: The killings of secular writers and bloggers and the vilification of cultural icons like Lalon Shah remain unresolved, alienating progressive communities.
These policies have emboldened Islamist forces, alienated minorities, and eroded trust in the government’s commitment to justice and equality.
A New Dawn: The Youth-Led Anti-Discrimination Movement
Amid the current chaos, a student-led anti-discrimination movement has emerged as a transformative force for change. This movement, driven by young activists across universities and colleges, seeks to dismantle systemic inequalities and ensure justice for all citizens, regardless of their religion, gender, or socioeconomic background. By rejecting divisive politics and calling for universal human rights, these students are pushing for a Bangladesh that upholds its foundational principles.
This movement is not just about restoring equality—it demands systemic reform. These students demand equality in law enforcement, education, and representation while advocating for a Constitution that explicitly protects every citizen from discrimination. Their efforts focus on eliminating injustices such as religious persecution, gender-based violence, and restrictions on free speech. By challenging entrenched norms, this movement carries forward the unfinished aspirations of the Liberation War, bridging the ideals of 1971 with the needs of a modern, inclusive future.
Reforming the Constitution: A Chance for Redemption
The anti-discrimination movement offers an unprecedented opportunity to reform the Constitution. Unlike political leaders who have used secularism as mere rhetoric, these young activists advocate for actionable principles of justice, equality, and religious freedom:
Removal of religious invocations: Emphasize justice, dignity, and equality in the preamble to reflect a truly inclusive state.
Guaranteeing equal treatment: Ensure all citizens, regardless of faith, are treated equally under the law, fulfilling the movement’s core demand.
Repeal of blasphemy laws: Protect freedom of speech and dissent, ensuring minority voices are not silenced.
Strengthening institutions: Guarantee judicial and administrative independence from religious and political interference.
By focusing on justice and equality, the movement seeks to institutionalize these reforms, ensuring that Bangladesh evolves into a nation where every citizen, regardless of their background, stands equal before the law.
Conclusion
The Awami League, once the defender of secularism, has become its greatest betrayer, sacrificing Bangladesh’s pluralistic vision for political survival. This deliberate abandonment has left the nation fractured. Yet, the youth-led anti-discrimination movement offers hope, representing a generation determined to restore the principles of justice, equality, and inclusivity. These young activists challenge systemic inequalities and demand a Constitution that safeguards the rights of all citizens, fulfilling the unkept promises of the Liberation War.
This movement embodies the aspirations of a generation determined to restore justice, freedom, and fairness for all. By confronting discrimination in all its forms, these students are reshaping what it means to be Bangladeshi, envisioning a nation where identity transcends religious or social divides. Their fight is not only political but also deeply moral—honoring the sacrifices of 1971 and the martyrs of the anti-discrimination movement while building the foundation for a just, modern, and inclusive society.
People who are still debating whether religious ideas and beliefs should influence government affairs and public education need to put the confusion to rest once and for all. Every Bangladeshi grows up learning what our flag represents—the red disk symbolizes the rising sun and the blood of the martyrs who fought for independence, while the green field stands for the country’s lush landscape and vitality. From the very beginning, the flag’s meaning was carefully crafted to steer clear of the ‘Islamic green’ narrative, which is often linked to paradise and the Holy Prophet’s favorite color. The green in Bangladesh’s flag and the green used by Islamist political parties in the country serve as a powerful reminder of the nation’s founding values of equality and inclusivity. The deep green shade (#006A4E) of our national flag stands in contrast to the Islamic medium-dark green (#009000) seen in the flags of many Muslim-majority countries, including those of Bangladesh Jamaat-e-Islami and Bangladesh Khelafat Majlish. Will we stand by as our nation drifts from its founding principles, or will we join this youth-led movement to ensure Bangladesh truly represents justice and equality for all?