Clear and cohesive objectives enabled early movements to be distinct and widely recognized among the state's majority population. For instance, the Language Movement in East Pakistan in 1952 sought to establish Bangla as an official language. The 1971 Liberation War was fuelled by a collective aspiration for self-determination and an end to the dominance of West Pakistan rulers' hegemony.
Badruddin Umar’s (2004) study, The Emergence of Bangladesh, highlights that the Language Movement was a symbolic cornerstone for Bengali nationalism. The significance of cultural and linguistic identity, especially the Bangla language and Bengali culture, was crucial in earlier revolutions. This fostered emotional and symbolic cohesion among the populace. Nationalism offered ideological substance that contributed to the endurance of collective action.
Ahmed Rafiuddin's (2004) research, The Bengal Muslims, 1871–1906: A Quest for Identity, explores the success of Bangladesh’s revolutionary movements, which arose from their clear goals and connection to national identity.
Consequently, a broad agreement generated momentum and legitimacy, garnering support from various social classes. Unlike unsuccessful revolutions in other regions, these movements engaged substantial population segments, including students, workers, peasants, professionals, and even civil servants.
Bose Sarmila’s (2011) scholarly research, Dead Reckoning: Memories of the 1971 Bangladesh War, illustrates how academics characterised the people's war in 1971. They mainly depicted it as a social revolution, engaging individuals from various religions, classes, and regions. Furthermore, scholars note that the revolutionary spirit was inclusive and nationalistic rather than divided by factions.
Effective leaders possessed charisma, engaged with the grassroots, and aligned movements with political agendas (such as the Six Point Movement in East Pakistan in 1966). Leaders holding a strong nationalist perspective converted cultural grievances into a strategy aimed at secession. Consequently, the revolutions turned public frustration into coordinated action, minimizing disorder and fragmentation.
The harsh policies of West Pakistan (such as economic inequality, cultural sidelining, and military oppression) provided a moral basis for revolution. The severity of Operation Searchlight in 1971 reinforced the demand for complete independence. Both international support and internal unity grew significantly.
International backing was vital to the success of Bangladesh's independence movement in 1971, particularly in influencing military outcomes, gaining diplomatic recognition, and raising humanitarian awareness.
Although the local populace and Mukti Bahini (freedom fighters) were the primary forces driving the struggle from within, it was the external political, military, and moral support -- especially from India, the Soviet Union, and global civil society -- that ultimately shifted the odds in favour of Bangladesh’s separation from Pakistan.
Even the mass movement in 1990 Bangladesh succeeded in toppling dictator Hussain Muhammad Ershad's military regime due to a powerful combination of broad-based public mobilization, unified political opposition, student activism, and international and domestic pressure. It marked a transition from military dictatorship to parliamentary democracy.
Why the failure in recent times?
It is essential to consider factors beyond street demonstrations and slogans to comprehend why specific movements in Bangladesh sometimes fail. Despite having significant momentum, numerous mass movements struggle to bring about enduring change due to various structural, political, and social obstacles.
In Bangladesh, social movements do not falter due to a lack of public backing, but primarily because of
(a) manipulation by elites;
(b) authoritarian reactions;
(c) a lack of structural reform;
(d) internal divisions within the movement
To achieve enduring change, movements require ongoing civic involvement, institutional partnerships, and a distinct vision for democracy, not merely the ousting of specific leaders.
Many movements are reactionary, concentrating primarily on removing a leader or attaining electoral victory. Once immediate objectives are achieved (such as ousting a regime), there is often no clear plan for reforming key institutions like the judiciary, police, or public administration. Ali Riaz (2013) noted: “Movements lack institutional grounding, and once the initial excitement dissipates, the old system is able to revive itself.”
In Bangladesh, elite co-optation and political betrayals are common among the major political parties. Political parties frequently leverage mass movements to gain electoral benefits, but after attaining power, they replicate the same corrupt and authoritarian behaviours they previously resisted.
The primary misunderstanding is that deals happen covertly among vested interested parties who trade power and benefits through illicit activities, leading grassroots activists to feel discouraged and sidelined.
For instance, international scholars like David Lewis (2011) in his work Bangladesh: Politics, Economy and Civil Societyargued that party leaders frequently manipulate public dissatisfaction to resolve personal or factional grievances.
Scholars' discussions regarding the sustainability of the social and mass revolution in Bangladesh predominantly emphasize the need for a cultural revolution. A cultural revolution involves a profound change in a society's values, norms, beliefs, practices, and institutions, typically propelled by ideological, political, or social movements.
Unlike political revolutions that concentrate on changing regimes, cultural revolutions focus on transforming the cultural underpinnings of society, often influencing education, art, religion, language, gender roles, and social relationships.
Key characteristics of the cultural revolution include:
(a) Ideological shift -- attempts to alter national values and beliefs (eg, collectivism and nationalism)
(b) Public mobilization -- involving the populace in the transformation of cultural norms
(c) Repression of “old” values -- often entails censorship or the elimination of long-standing traditions and elites
(d) State or movement-driven -- typically launched by political authorities or revolutionary factions
(e) Enduring social effects -- modifies institutions such as education, media, family structures, and religion
Some examples of cultural revolutions in recent history can be seen in the table below:
Revolutionary efforts in Bangladesh have been characterized by a lack of unified ideological structures and fragmentation in society through political parties, particularly since independence on December 16, 1971.
Internal divisions, institutional weaknesses, economic disruption, external opposition, and the erosion of revolutionary ideals all contribute to difficulties in sustaining a post-revolutionary government.
Bangladesh has the potential to improve its chances of maintaining a revolution that truly changes society and governance by nurturing a cultural revolution in the country. This would also create an atmosphere conducive to the flourishing of democratic ideals and a just society.
Dr ASM Anam Ullah (PhD) is an Australian academic, human rights activist, political analyst, and OHS and industrial relations expert.
