In Bangladesh’s turbulent political landscape, peace is often misunderstood as merely the absence of overt violence. However, for a nation that has recently experienced mass uprisings, true peace must extend beyond a temporary cessation of conflict. It must be rooted in justice, equality, and inclusiveness.
This requires moving beyond negative peace, which is simply the absence of open conflict or violence but fails to address the root causes of unrest. Instead, Bangladesh must strive for positive peace, where justice, fairness, and inclusivity form the foundation of society, ensuring lasting stability.
Unpacking violence
To understand the current state of peace, we must first dissect the types of violence that defined the previous regime. Direct violence was rampant under the Awami League’s rule. A deeply troubling aspect of this violence was the pervasive use of forced abductions. Critics, journalists, and opposition figures frequently disappeared, only to be found days later under mysterious or tragic circumstances. This created an atmosphere of fear and repression.
These forced abductions were often coupled with extrajudicial killings, frequently labelled as crossfires. Under the guise of anti-crime operations, political opponents were eliminated, reinforcing a culture of impunity and state-sanctioned violence.
One of the most defining events of direct violence was the May 5, 2013, Shapla Chattar incident. Hefazat-e-Islam’s peaceful demonstration was met with a brutal crackdown as the government deployed security forces to disperse the protestors. The resulting violence led to numerous deaths, injuries, and widespread condemnation, illustrating the regime’s readiness to use extreme measures to maintain control.
Other notable incidents included the 2018 road safety movement, where students demanding safer roads faced violent crackdowns, beatings, and arrests. Similarly, the quota reform movement -- a peaceful protest advocating for a fairer job allocation system -- was met with state-backed violence and intimidation, showcasing the regime's disregard for peaceful dissent.
However, violence in Bangladesh was not confined to the visible and direct. Structural violence became entrenched within the very institutions that were supposed to serve the people. Perhaps the most glaring example of this structural violence was the denial of voting rights during the 2014, 2018, and 2024 elections. All three of these elections were widely criticized for being rigged, with ballot boxes stuffed long before voters arrived at polling stations. The absence of free and fair elections deprived citizens of their basic democratic rights, effectively silencing dissent and solidifying the ruling party’s grip on power.
The restriction of freedom of speech was another form of structural violence that permeated society. Through laws like the Digital Security Act, the Awami League government curtailed the media’s ability to hold power accountable. Journalists, activists, and ordinary citizens who dared to criticize the government were harassed, jailed, or silenced altogether. Independent press outlets were closed down, while government-controlled media spun a development narrative that presented a facade of progress and prosperity, masking the realities of widespread corruption and mismanagement.
Additionally, the regime’s much-touted mega projects -- including the Padma Bridge, Metro Rail, Rooppur Nuclear Power Plant, Karnaphuli Tunnel, and Bangabandhu Satellite -- served as another form of structural violence. These initiatives were promoted as symbols of national advancement, yet recent revelations have highlighted that these projects were deeply marred by mega corruption. Instead of benefiting the broader populace, these projects enriched a small political elite while millions remained trapped in poverty. The regime’s development narrative thus concealed the extent of corruption and mismanagement.
Furthermore, the controversial quota system, which reserved 30% of government jobs for descendants of freedom fighters, reinforced inequality. This system, widely criticized for its manipulation, allowed the ruling party to fill government positions with loyalists, further entrenching their power and marginalizing qualified candidates from disadvantaged backgrounds.
Additionally, the regime systematically destabilized the economy by dismantling banking systems, laundering money, and undermining the stock exchange. These actions led to severe financial instability, exacerbating the plight of ordinary citizens.
Cultural violence under the Awami League regime was deeply ingrained and pervasive. The government manipulated the pro-freedom narrative, branding dissenters as rajakars -- a term historically used to denote collaborators with Pakistan during the Liberation War. This branding was used to delegitimize and vilify anyone who opposed the regime, equating political dissent with betrayal of the nation.
The regime’s treatment of Madrasa students and religious groups further exemplified cultural violence. These groups were marginalized and portrayed as obstacles to progress, deepening societal divisions and reinforcing the government's control. Additionally, communal violence was used to target and isolate specific groups, exacerbating social tensions and further entrenching divisions within the population. The labelling of opponents as enemies of the state created a toxic political environment, where loyalty to the ruling party was conflated with patriotism.
From negative to positive peace
In the aftermath of the mass uprisings, Bangladesh finds itself in a state of negative peace. There may no longer be widespread protests or direct violence on the streets, but this is not indicative of genuine peace. The deep-rooted structural and cultural violence that underpinned the regime’s rule has not been fully dismantled.
For Bangladesh to move from negative to positive peace, the nation must go beyond merely avoiding violence. The mass uprisings, particularly those led by students, were a step in the right direction. These movements were largely peaceful and focused on bringing about meaningful change without resorting to destructive violence. Despite the state’s attempts to quash these movements, they represented a collective desire for a more just and equitable society.
Where do we stand now?
At present, Bangladesh exists in a liminal space between negative and positive peace. While the violence may have receded, the underlying structures of oppression remain largely intact. The absence of direct conflict gives the appearance of stability, but this fragile peace could easily unravel if the root causes of inequality and injustice are not addressed. The challenge now is to capitalize on the momentum generated by the uprisings and push for deeper, more meaningful reforms that will move the country toward positive peace.
Challenges of positive peace
However, the legacy of the Awami League regime has left the country deeply divided, and the path forward is fraught with challenges.
The first step toward positive peace is ensuring that the structural inequalities perpetuated by the regime are dismantled. The electoral process must be reformed to guarantee free and fair elections, and the state’s repressive control over the media must be loosened to allow for genuine freedom of speech and public discourse.
Furthermore, the nation must confront the economic inequalities entrenched by the regime’s corrupt development projects. Anti-corruption measures should be implemented to ensure that public resources benefit the broader population, not just a select few.
Building a culture of peace
Ultimately, the goal for Bangladesh must be the creation of a culture of peace -- one that fosters inclusivity, national reconciliation, and respect for diverse viewpoints. For too long, political loyalty has been conflated with patriotism, and dissent has been branded as betrayal. This toxic culture has deepened societal divisions, leaving the nation fractured and polarized.
A true culture of peace necessitates that no one, including supporters of the Awami League, faces mob justice or unwarranted injustice. It is essential that all individuals, regardless of their political affiliations, are brought to justice through established legal channels, rather than through extrajudicial means. Reconciliation must be at the heart of these efforts, aiming to heal historical wounds and promote dialogue across political, religious, and social lines. civil society organizations, through their efforts in fostering social accountability, can play a key role in ensuring justice and transparency within these processes.
In this context, the global observance of the International Day of Peace, with this year’s theme "Cultivating a Culture of Peace," provides a timely reminder for Bangladesh. Building such a culture means fostering an environment where justice, fairness, and respect for diversity are prioritized, ensuring that peace is not merely the absence of violence but the presence of harmony and inclusion.
In pursuing reconciliation, Bangladesh must achieve what it could not in 1947 and 1971: A unified nation where diverse perspectives are respected, and justice is accessible to all. The mass uprising has shown that the people of Bangladesh are ready for change. The challenge now is to ensure that this change is not merely superficial but transformative ushering in an era of positive peace where justice, equality, and democracy are not just ideals but lived realities.
Md Zarif Rahman is a researcher and development practitioner. Afnan Hossain is a researcher and content developer.