Dhaka is frequently disrupted by various political and apolitical groups for different causes. For instance, at present, the city is facing significant disruptions due to ongoing protests related to quota systems in government jobs and pension schemes for university teachers. These protests often lead to blocked roads, harming general public life and making it difficult for residents to carry out their daily activities.
In this article, I will not delve into the causes of these demands or the cost-benefit analysis from the government's perspective. These are important questions, though -- without any sincere calculation of the cost-benefit of labor market intervention policies, what we create in Bangladesh is always some sort of gamble. However, that is not the topic of this article. Instead, I will explore the language of protest in Bangladesh -- how these protests are conducted and their impact on everyday life.
What are these languages of protest? Growing up in Dhaka in the 1990s and being a student at Dhaka University from 2005 to 2010, I witnessed firsthand the predominant form of protest in the city: Creating disturbances in public life. If there is a demand, protesters break cars, block roads, and create noise. In the past, they burned buses, cars, and harassed women and children. It has been very hard as part of the general public to think about protesters in Dhaka with empathy because our lives have been hugely affected.
Living near the Dhaka University area, surrounded by multiple hospitals, I experience this regularly these days. Quota protesters have closed all nearby roads, shouting all day without any empathy for the elderly, babies, or those needing to go to work or school. Disturbing public life is their weapon; weaponizing the general public has been the only protest language we have ever known.
This behaviour is not new. As a nation, our first protests during colonial times were against landlords or colonial administrators, and since then, this disruptive language has persisted. In contrast, protests in developed countries do not follow this pattern.
There, protests are often localized to specific spots, like Times Square in New York, where roads are not blocked. They involve collecting petition signatures and drawing attention to the cause without disrupting general public life.
In contemporary activism, the evolution of protest methods has increasingly emphasized constructive engagement over disruptive tactics. One effective approach involves leveraging digital platforms and social media to amplify voices and mobilize support.
By harnessing the power of online networks, activists can disseminate information rapidly, organize virtual protests, and engage a global audience without disrupting daily life. This method not only raises awareness but also fosters community solidarity across geographical boundaries, making it a potent tool for advocating social change in the digital age.
Furthermore, peaceful demonstrations in designated areas represent another pivotal and important strategy. By choosing public spaces that minimize disruption to traffic and local businesses, protesters can effectively convey their messages while respecting the rights of others. These demonstrations often include creative expressions of dissent, such as artistic performances or symbolic gestures, which capture public attention without causing undue inconvenience.
This approach not only facilitates dialogue with policymakers but also cultivates a culture of civic engagement and responsible activism, demonstrating a commitment to democratic principles and constructive change-making.
Workers may even go on strike, but they are not allowed to disturb others’ lives. However, in Bangladesh and other post-colonial countries, the ancient rule of disturbing others to make demands to the government still prevails.
Lacking common sense and general empathy, students and others continue this practice. As a citizen of Dhaka, I wholeheartedly oppose their language of protest. We need to unlearn this only way to talk about our demands.
This needs to stop. Both political and apolitical groups must adopt a more modern, civilized way to voice their demands without disrupting public life.
Aparna Howlader, PhD is an Assistant Professor of Economics, School of Business and Entrepreneurship, Chatham University, Pittsburgh, PA, USA.
