India’s political field has bent under pressure but has not collapsed. Meanwhile, Bangladesh’s political field is far more fragile.
The NCP is still young. Its leaders are young. When it was launched, the response was electric; crowds gathered wherever it went. That energy is now waning. The atrophy has begun -- but it is not irreversible.
Rejecting religion-based politics does not mean denying religion; rather, it means taking a stand for equality, human rights, and justice. Without women's liberation, no society, no state, and no politics can be truly just.
Jamaat has emerged as one of the two main parties in the current dispensation. Its student wing has won student council elections in five universities. Its online activists dominate the cyberspace. It has consistently polled sufficiently well to emerge as the main opposition in the next parliament if not outright win the election.
In the hands of Jamaat-e-Islami, a five-hour workday is not welfare. It is soft patriarchy, cloaked in empathy. Bangladesh should not repeat the mistakes of others when better models are already visible.
Bangladesh’s working mothers deserve a serious conversation about policies that ease their load and secure their economic future. They deserve thoughtful engagement, not reflexive dismissal. For once, let us debate the policy instead of demonizing the policymaker.
Arithmetic still points to a BNP-led alliance winning, with a Jamaat-led alliance more likely to land as the principal opposition. The caveat is that Bangladesh has not had credible elections since 2008, so any confident prediction about voting behaviour is just that: An informed forecast, not a guarantee.
To understand whether an individual is honest, we need to know whether that person is committed to alternation of power, whether he understands the value of inclusivity and dissent, whether he knows that people with different ideas live within the same society, and whether he is willing to let them survive, grow, and challenge him.
Why “Bangladesh First” Is Coherent Politics and “We Are the People” Is a Theological Trap for Jamaat. The first is a moral ordering principle which prioritizes responsibility. The second is a sovereignty claim and defines power.
Bangladesh’s post-Hasina politics is marked by a fierce contest between old elites and rising aspirants vying to fill newly opened power spaces. This debate is simply one front in this broader elite struggle reshaping the country’s political future.
The only meaningful item remaining on the reform agenda is whether an Upper House should be based on PR or not. Everything else can be sorted out without difficulty. We are closer to consensus than you think.
