Freedom Unfinished: Fundamentalism and Popular Resistance in Bangladesh Today

Journal of Third World Studies, Fall 2005 by Saha, Santosh C

Searbrook, Jeremy. Freedom Unfinished: Fundamentalism and Popular Resistance in Bangladesh Today. London: Zed Books, 2001. 243 pp.

The central issue about the Bangladeshi identity, nationalism, culture, and values is succinctly summarized in a sentence that reads, "What was the point of Bangladesh if we are now to emphasize our Muslim nationhood?" (p. 52). The implicit answer is spelled out with clarity in another direct sentence. "To do so is both unpatriotic and communal. It is to deny the whole purpose of the Liberation Struggle" (p. 53). Making a clear statement, the author Jeremy Seabrook, a noted writer, author, journalist, and frequent traveler, shows, in a historically authentic narrative and with a flavor of recognized journalism, how political struggle of the 1960s and 1970s has turned into a desperate battle for the spirit of Bengal. Economically not very hopeful with increasing population explosion, and politically most undemocratic, the poor country under elected but self-seeking elites has lost its spirit and norms. Citizens have questioned the legitimacy of political slogan and social habits preached by the elite. That brings the readers to the broader issue: What are the values associated with Bangladeshi identity? The issue has been well developed by many scholars (Muhammad Rashiduzzaman, 2002); U.A.B. Razia Aktar Banu, 1992; Joya Chatterjee, 1996, etc.), arguing that the strength of Muslim identity and the political ascendancy of Islamic radical groups are visibly feared by the Bangladeshi secularists both in the rural and urban regions. Of course, secularists have so far failed to meet aspirations of religious and ethnic minorities.

Several dimensions in contemporary Bangladeshi social and political life are presented in a very readable lucid style. Although the perceived Muslim identity in Bangladesh has not been coherent, some clear value oriented social and political norms have emerged and readers will find a lot to observe the uniqueness in Bengali character, a character that has some resemblances with the vibrant Bengali values, especially expressed in both popular and high literature, in neighboring West Bengal. Both the people speak the same language, and the author notes an active interaction.

First, Proshika, a private organization, and a literacy club speaking for genuine development of the people, especially in the post-independence period when both the Bangladesh National Party (BNP) and the Awami League have failed to deliver the good, have initially and continually formulated these values. The parties' high middle class members send their children abroad for better education and medical treatment. The organization is creating a space between the corrupt government and the common citizens and tries to rescue and rehabilitate the messages of the pre-1971 political struggle. These messages are social justice and equal opportunity for all Bangladeshis. Noted as well as ordinary people in Bangladesh support the values upheld by the organization. The novelty of the book is that it draws its reports from varied sources that are intimately connected with the rural people. Amongst the book's findings are that "men dominate village society. Hindus are subordinate to Muslims, so women Hindus are lowest in the hierarchy" (p. 43), that in the town of Khulna, the "reign of terror" is created because of the "shadowy nexus between politics, business, and crime" (p. 74), and that with the loss of traditional rice, the "fertility of the land is lost' (p. 87). Peasants have suffered as a result. Incidentally, the book highlights the loss of environment, caused by the growth of population.

Second, the book provides a good account of the growth and development of religious fundamentalism that frequently encroaches upon the secular liberal social and political values of the majority. The radical fringe minority is vocal and politically influential. As reported by a senior member of the radical Jama 'at-e-Islami party, Abdul Qader Mullah, the radicals Islamists are interested in introducing "Islamic morality" into the Leftist ideology. Radical Islam is being propagated through books, articles, symposia, seminars, and personal contact. The radical party claims that more than 90 percent of the world's homeless are Muslims, despite the fact that 60 percent of the world's wealth in the hands of the Muslims. These so-called findings by Islamists not only create tension, fear, anxiety, but also enlists voters. Some party members even argue that "India behaves as the enemy of Bangladesh, trying to destroy" (p. 118) the new country. Intellectuals and authors constantly challenge this interpretation of events. Syed Shamsul Haq, a noted writer, argues that, as if to make an observation of fundamentalism, Bangladeshis should liberate themselves from social injustice. The author for example, notes the oppression of women.

Third, the author eminently projects the Bengali values as expressed in books, essays, art, literature, and public pronouncements. As expressed by an intellectual Syed Shamsul Haq, the Bengali culture is "the eclectic humanism," with inclusion model as a goal. Dr. Faruque also notes laments that "pseudo-inclusive model" has transferred profit from poor to rich (p. 120). The vision of liberation, it has been argued, has vanished and human development has taken a back seat both in governmental programs and in private life. Bengali culture, as noted throughout pages, interacts with others without losing its identity. Ideologically, its Bengali values are non-communalism, and respect for other cultures. Mere emphasizing Muslim identity is not enough. Bengali culture is mobile and accommodating. Bengali idols are poet Nazrul Islam, a man of action, tearing down injustice and oppression. He was an inspiration against fundamentalism. Likewise, Nobel Laureate Rabindra Nath Tagore originally created a reflective philosophical mode for high Bengali culture. Unfortunately, these root messages are ignored in today's political life and religious movements and as a result general population suffer.