ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019)

PHILOSOPHY OF BANGABANDHU SHEIKH MUJIBUR RAHMAN

H. M. MOSTAFIZUR RAHMAN SUPAD KUMAR GHOSE Assistant Professor Assistant Professor Department of Bangladesh and Liberation War Studies Department of Bangladesh and Liberation War Studies Noakhali Science and Technology University (NSTU) Noakhali Science and Technology University (NSTU) E-mail: [email protected] E-mail: [email protected]

Abstract Sheikh Mujibur Rahman is one of the most charismatic nationalist leaders of the Third World in the twentieth century. He is a Bangalee nationalist leader without any parallel. He joined politics as a high school student and fought for Pakistan. But he was not happy with the Pakistan that he fought for. Hence, he started fighting for Bengalee rights. He led East Bengal to independent Bangladesh in 1971 but he died a tragic death in 1975. Nevertheless, he is a legend in the history of Bangladesh. Nationalism, Secularism, Socialism and Democracy were the defining philosophies that Sheikh Mujibur Rahman articulated and practiced. He sought to uphold Bangla language both nationally and internationally. The nationalism that he articulated and practiced is more primordial in the sense that it is not borrowed from the West. He used nationalism to fight for the right to self-determination as well as independence of his people. Sheikh Mujib was a secular leader and secularism became one of his defining philosophies. To him, secularism means equal respect to all religions and not religiosity as his detractors alleged. He also believed in socialism but his socialism was gradualist in nature in that he moved from social democracy to socialism incrementally. Democracy was also his defining philosophy but he experienced a shift in his democratic philosophy in that he moved from parliamentary democracy to socialist democracy which he found more pragmatic and convincing for emancipation of his downtrodden people.

Key words: Democracy, Mujib, Nationalism, Secularism and Socialism.

Introduction

During the Pakistani days between 1947 by Jamat I Islami by Maulana Moududi and 1971, East Bengal (now Bangladesh) seeking to establish Islamic states based on became a battlefield of political ideas the Sharia and Awami League led by because of competing political philosophies Bangabandhu Sheikh Mujibur standing for championed by different political parties liberal progressive-democratic ideas. All such as the Communist Party of Pakistan these parties worked hard to implement preaching communism, various radical their respective ideas with much vigor and communist fractions and Naxalites enthusiasm but one politician with humble advocating communism, especially origin and ordinary boyhood fared well, Maoism, the two factions of progressive eclipsing all others. He is Bangabandu socialist parties such as National Awami Sheikh Mujibur Rahman (1920-1975), the parties with both Moscow and Peking founding father of Bangladesh. Mujib leanings upholding moderate socialism, (hereafter) single-handedly fought for the various brand of Islamic politics, especially self-determination of the Bangalees, won

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019) their hearts and finally declared the lacks scholarly insights and erudition independence of Bangladesh in 1971, the (2019). Sheikh Mahaboob Alam (2016) political goal that he cherished throughout sought to delve into the philosophical his life. An indomitable and visionary thought of Mujib but his ideas are mainly leader, Mujib correctly identified the hagiographic in that he excessively praised deprivation and injustice that the Pakistani Mujib’s ideas without putting them to the state had meted out to his Bengalee people, scrutiny of critical scholarship. In this influenced them with the ideas of backdrop, this modest research paper will independence against the state of Pakistan, deal with the philosophy of Mujib. It should led them with unmatched charisma, courage bear mentioning here that taking a cue from and vision and was finally able to realize his German philosopher Arthur Schopenhauer, life-long dream, i. e., an independent philosophies have been divided into Bangladesh. academic and non-academic philosophies by Cornel West in The American Evasion of Scores of books have been written by a Philosophy. A great number of politicians variety of authors both in Bangla and have dealt with their philosophies from time English on Mujib; dealing with different to time and their philosophies are part of aspects of his life, ideas, struggle and non-academic philosophies. achievements but no author has yet dealt with his philosophy systematically. Two Accordingly, we have sought to explore the autobiographical books of Mujib such as the non-academic philosophy of Mujib in this Asomopto Aptjiboni: Sheikh Mujibur modest research article. Part I deals a short Rahman (The Incomplete Memoirs of life sketch of Sheikh Mujibur Rahman. Part Sheikh Mujibur Rahman, 2012) and Prison II delves into his philosophy that he Diaries (2018) have been published articulated from time to time in his posthumously in recent times and these checkered life spanning over three decades reflect his philosophy but Mujib did not between 1940 and 1975. Part II is followed develop them systematically. Rather, his by a short conclusion which seeks to philosophies are spread all over these texts recapitulate what has been delved into in authored by him. Likewise, politicians part II. However, a caveat is in order in that always talk about their political philosophy methodological issues have been dealt with but they always express them in fragments. below before exploring Mujib’s The constitution of the People’s Republic of philosophy. Bangladesh has spelled out his philosophy such as Nationalism, Socialism, Democracy Methodological Issues and Secularism as state principles but Methodologically speaking, this modest without any elaboration. Raunaq Jahan, a research paper does not follow any preeminent political scientist of the nation, overarching method of research because wrote a newspaper column underpinning any exploration based on any single method the political philosophy of Mujib but it can never be more than partial, limited, and

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019) one-sided and thus reductionist in nature. In putting idea in political and social context fact, it is impossible to make any has been the dominant theme among meaningful sense of any historical person’s intellectual historians in the past generation. philosophy as a totality by following any While analyzing various texts, we have single method. Rather, one must always been keenly aware of the contexts in which approach his or her philosophy from the these texts were written about Mujib and standpoint of a number of methods because sought to reflect upon these historical only by using a variety of approaches contexts. systematically, one can hope to gain an adequate knowledge of any historical Part I: A Brief Life Sketch of Sheikh phenomena. In other words, we have Mujibur Rahman preferred an eclectic method to any Mujib was one of the foremost charismatic overarching reductionist method while nationalist leaders of the Third World in the conducting this research. This is what Max twentieth century. He is a Bengalee Weber, a social scientist, sociologist and nationalist leader without any parallel. historian of comparative civilizations also From his high school days, he became suggested in his study of historical committed to politics. As a student sociology. Thus Max Weber speaks for the politician, he fought for the state of multicausality of a social phenomenon Pakistan. However, he was disappointed (Madan, 1979). Accordingly, we have not with the conspiratorial politics of Pakistan taken resort to any overarching method; and its treatment to his fellow Bengalees. rather, we have sought to draw from a He joined the Awami League founded by number of methods or approaches more Maulana Bhasani and Husain Shahed commonly appropriate in the study of Suhrawardy in 1949 and started fighting for intellectual history. The first method that Bengalee language and culture. However, this study has adopted is the close textual the Pakistani government always sought to analysis, the primary aim of which is to put him behind bar from time to time for his understand the thinker as he understood agitational politics. He stood for the himself. This has been done by a thorough national self-determination for his Bengalee reading and close inspection of various texts people and worked incessantly to achieve it. that several authors have penned about While all other leaders compromised with Mujib. In fact, this study has sought to use Ayub Khan, the first military dictator treatises as much as possible. Pakistan, Mujib continued to oppose him. He was a nationalist and secular in his However, mere analysis of various texts is political philosophy. In 1966, he articulated not enough because historians need to have the Six Points demand for maximum a grasp of the context in which the text has autonomy of his Bengalee people and been written. This explains why historians renewed his agitational politics to achieve need to recreate the context surrounding an it. His Six Points demand also caught the individual text. Interestingly, the idea of imagination of his people who rallied round

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019) him. The Pakistani government sought to independence, these were his crowning frame him in a conspiratorial case called the glories. He started reconstructing a war- Agartala Conspiracy Case in 1968. damaged country but found it difficult to However, his supporters started a popular run. Both national and international mass upsurge, forcing the government to conspiracies were hatched to undo him. release him from jail in 1969. His party won Finding no other alternative, he introduced a landslide victory in the first general the one party rule in 1975 and moved to a election held in Pakistan in 1970 but the socialistic type of both economy and Pakistani military Junta was not willing to democracy. His stance on secularism was transfer power to his party. As a result, also compromised to placate Islamic Mujib started a Non-violent Non- elements in Bangladesh. Finally, he was cooperation Movement in March 1971 and killed by the disgruntled elements of virtually took over East Pakistan as its de Bangladesh army. Nevertheless, he lives in facto leader. Meanwhile, he delivered his the memories of Bangalees as the most historic 7th March Speech in which he called famous son of Bengal who made upon his people to fight for national Bangladesh independent and gave independence. Indeed, his 7th March Bangalees an identity. Speech is regarded as one of the most consequential speeches in world history. Part II: Mujib’s Philosophy Finally, he declared the independence of Nationalism, socialism, democracy and Bangladesh on March 26, 1971 and was secularism were the core of Mujib’s arrested. The Pakistani occupation army philosophy in that these four pillars of his committed one of the most heinous philosophy guided his eventful life. As told genocides in history in Bangladesh in which above, he sought to define and implement three million people were killed. However, them. Now it is our turn to delve into his his supporters were undaunted. They fought philosophy one by one. Nationalism is one a guerrilla war against the Pakistani army in of the most important forces that changed cooperation with India. Finally, India history in the twentieth century in that most intervened and Pakistan army surrendered of the countries of the South which, under on December 16, 1971. Following this, the colonialism, staged the nationalist state of Bangladesh was born as an revolution against Western imperialism and independent country. Mujib, who was colonialism and finally became politically released from Pakistani jail, finally came free (Spanier, 1967). Nationalism has back to Bangladesh like a hero in 1972 and turned out to be one of the defining became its Prime Minister. Nationalism, philosophies of Mujib, one of the most Secularism, Socialism and Democracy were charismatic nationalist leaders of the Mujib’s philosophy. He gave his nation a twentieth century. The primary sources of written constitution within one year, 1973 Bengalee nationalism have always been and Indian army was withdrawn at his language and culture. request in 1972. Along with national

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A Bangalee nationalist leader, Mujib “Bangla” from the land and its map. The understood the sentiment, propensity and word, “Bangla” was found nowhere except attitudes of people which are the in the term Bay of Bengal. I announced psychological aspects of nationalism as today that the land will be called identified by Stanley Benn (Weiler, 1994). Bangladesh instead of East Pakistan Benn’s fourth sense emphasizes upon (Bangabandhu quoted in Sengupta, 2011: preservation of national culture whereas the 539). fifth sense indicates a political and anthropological theory which asserts that The Language Movement of 1952 in East mankind is divided into different nations Bengal is the result of the emotional and that each nation is entitled to an commitment of the Bengalees towards their independent government of its own. It bears mother tongue against the Pakistani rulers mentioning here that the right to “an who, determined to destroy Bengalee independent government” means “an culture, wanted to impose Urdu on them. independent state” since state and Sheikh Mujib is one of the architects of this government are often used interchangeably movement which advanced the cause of in our times. The philosophy of nationalism Bangalee nationalism against the Pakistani which Mujib championed was associated ruling clique (Rahman, 2012). Mujib visited with all these psychological aspects that the People’s Republic of China in 1952 as a Stanley Benn identified (Ibid). While part of the Pakistani delegation that joined articulating Bengalee nationalism, Mujib The Peace Conference of South East Asian always sought to evoke Bengalee sentiment and Pacific countries in Beijing. Since he with such a propensity that he ended up was scheduled to address the world Peace focusing upon Bangalee attitude which are Conference, he spoke in Bangla, his dear embedded in their language, history and mother tongue, though he could speak culture. Preservation of Bangalee culture fluent English. A determined Mujib said- also became the leitmotiv of Mujib at the same time. This explains why he protested I delivered my speech in Bangla. ...Why replacing East Bengal with Pakistan by the would I not deliver my speech in Bangla? Pakistani ruling authority and when he was Students of East Bengal gave their lives for in a position of political ascendancy, he their mother tongue. Bangla was the replaced East Pakistan with Bangladesh. language of the majority people in Pakistan. Mujib said- I can make speech in English. Yet it was my duty to make speech in my mother tongue On behalf of the people of Bengal, I am (Ibid: 228). announcing today that henceforth the eastern province of Pakistan will, instead of It should bear mentioning here that upon the being called East Pakistan be called entry of independent Bangladesh in the Bangladesh. There was a time when all United Nations, Mujib as the head of efforts were made to erase the word government of the People’s Republic of

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Bangladesh delivered his first speech in Border in 1962, went to Agartala, the Bangla in the UN. This way Mujib capital of the Indian state of Tripura and established Bangla, his mother tongue in the discussed with Indian Prime Minister comity of nations in 1974. Mujib also Jawaharlal Nehru’s representatives his plan established a film studio in East Bengal in for an independent Bangladesh (2005). On the 1950s because he sought to preserve the other hand, Indian diplomat Shasank Bengalee culture which nascent film Banerjee claims that Mujib and Toffazol industry sought to preserve through Hossain Manik Mia, the editor of The Daily filmmaking. Bangalee nationalism which Ittefaq, once secretly met with him in the Mujib championed thus more or less office of the Ittefaq on December 25, 1962 reflects Stanley Benn’s various terms and told him of their plan to free East associated with nationalism. Bengal from Pakistan with the help of India in 1963. According to that plan, Mujib In espousing Bangalee nationalism, what would go to London and declare the Mujib always sought to do was advocating independence of Bangladesh as the head of the right to national self-determination of the provisional Bangladesh Govt. abroad the Bangalees which the Pakistani authority and India would help Mujib. Mr. Banerjee sought to deny them. Simultaneously, the was told to dispatch a secret letter of Sheikh idea of an independent statehood for the Mujib to Nehru in this regard. However, Bangalees had always been cherished by Nehru got the message and advised Sheikh Mujib. The idea of an independent Mujib that it was not a proper time to statehood for which Mujib stood so declare the independence of Bangladesh. tenaciously at this time also coincided with India would definitely help Bangladesh in cultural and ethnic borders for the its struggle for independence in an Bengalees of East Bengal. However, for appropriate time provided Mujib built up tactical reasons, he could not publicly the organization and the Awami League advocate for the statehood that he garnered enough support from the masses envisioned. It is thus evident that he fought for such an eventuality in future. Afsan publicly for the right to self-determination Chowdhury, a veteran academician- of the Bengalee people within the journalist, has delved into the planning for framework of a constitutional order as independent Bangladesh during the conceived in the 1940 historic Lahore Pakistani days and found that Mujib came Resolution but secretly he also planned and to be associated with an organization and prepared for an eventual independent planned the independence of Bangladesh in Bangladesh. However, there are many future (2007: 185). Maybe, this stories as at how Mujib planned to carve out organization was called the Swadeen a state for the Bangalees by breaking Bangla Biplobi Parishad (Independent Pakistan. Author-cum diplomat S. A. Karim Bengal Revolutionary Council) through gives a vivid description of a story which which Mujib toyed with the idea of an detailed how Mujib crossed Indo Pak-

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019) independent Bangladesh in future in the always experienced its history of political 1950s (Ahsan, 2018). consciousness which could be construed as nationalism much before the Some scholars think that the philosophy of Enlightenment, the Industrial Revolution, nationalism which the peoples in the Third capitalism, and print-journalism World practiced in the twentieth century is characterized European history. This a replication of nationalism that emerged in explains why nationalist leaders like Mujib Europe. Benedict Anderson, a celebrated articulated their thoughts of nationalism in authority on nationalism, argues in his primordial languages from earlier times. In Imagined Communities: Reflections on the fact, they had formed a nation based on their Origin and Spread of Nationalism (2018) peculiar cultural and historical heritage. that nationalism is socially constructed. It is Bengalees had been a community prior to the result of the birth of capitalism which their demand for self-determination (Ziring, gave birth to print journalism, paving the 1992: 2). Another historian states that way for the spread of vernacular “history of Bangladesh nationalism begins newspapers and enabling people to read where all histories begin. i. e., in the midst these newspapers and imagine about of pre-history” (Osmany, 1992: 1). Thus themselves. Accordingly, “imagined Bengalee nationalism has been primordial communities” subsequently gave birth to which Mujib redefined in the context of nationalism in Europe. Third world Pakistani neo-colonial type of rule and nationalist leaders simply followed the oppression and championed against the European model of nationalism in their own Pakistani rulers for the independence of countries while fighting against Western Bengal. colonialism. Likewise, Partha Chaterjee (1988) argues that nationalism in the Third Another plank of Third World nationalist World is a product of the Western culture leaders’ nationalist philosophy is their which, in turn, emerged as a result of opposition to imperialism because they capitalist thought following the Project identified imperialism, mainly Western Enlightenment in the eighteenth and imperialism as their primary enemy even nineteenth centuries. However, viewing and after independence (Barakat, 2015). It is interpreting nationalism as an outgrowth of true that Mujib was close to the USA in European civilization is not only a short- 1960s, but still he opposed US imperialistic sighted and reductionist approach but also a practices in different parts of the world. eurocentric bias since Anderson and When Pakistan joined the Western blocs Chaterjee seek to privilege the history of headed by the USA in the 1950s, he Western Europe over the histories of all opposed Pakistan’s membership of military other regions of the World. blocs and instead advocated nonaligned foreign policy for Pakistan (Rahman, 2012: If we take a glimpse of the history of 281). Since North Vietnam sought to punish Bengal, it becomes clear that Bengal had US pilots as war criminals, he supported

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Vietnamese policy in 1966 because of the generally about the role that religion plays US fighting against Vietnam without in the modern democratic states (Ibid). declaring a war (Rahman, 2018: 191). Secularism as a political philosophy as well Mujib became more critical of US as practice has its ancient root. Ancient imperialistic policy following the Indian Emperor Ashoka’s inscription independence of Bangladesh. It is alleged contains the exhortation to “honour that US Secretary of state Dr. Henry another’s religion, for doing so strengthens Kissinger had a hand in the assassination of both one’s own and that of the other” Mujib for his anti-imperialistic philosophy (Lama, 2019). In his last message, Hazrat and policy (Karim, 2005). Mujib was Muammad, the prophet of Islam, advised shocked and condemned the murder of his followers to tolerate other religions. Patrice Lumumba, the nationalist leader and Secularism emerged in the West as a result President of Democratic Republic of Congo of religious wars that Europe witnessed in 1961 who became victim of imperialistic between Protestants and Catholics in the design of the USA and Belgium. To be sure, sixteenth and seventeenth centuries (Taylor, he was aghast at such imperialistic politics 1998, p. 32). The French Revolution without principle and violence (Rahman, separated church from state and thus 1918: 47). practiced secularism as a product of the age of enlightenment. The American founding Secularism fathers went a step further and inscribed secularism, i. e., separation of the state from Secularism is an ambiguous concept and religion, i. e., the church. In a religious there is no consensus about it even at the diverse country like India, founding fathers global level as to what it means (Hashemi, such as B. R. Ambedkar and Rajendra 2010: 325-338). Moreover, there are many Prasad adopted religious tolerance in Indian people, opposed to the separation between constitution. Later India amended her state and religion, argue that secularism constitution and incorporated secularism as means atheism or non-existence of God. a state policy as well as philosophy in 1976. However, secularism should not be Unlike European societies, Muslim understood simply as the view that God societies did not experience religious strife does not exist or that religions are not true between different groups. Therefore, the or religious morality should be rejected. necessity for the separation between state One needs to focus on what secularists and religion did not occur in these societies believe, i. e., what they desire politically (Russel, 2004., pp. 390-77). Even Shia- rather than on what they do not believe Sunni relations were much more peaceful in (Sweetman, 2010). It bears mentioning here these societies than they are today. As a that secularism is an important influential result, Muslim states did not pay attention philosophy in itself because it affects how to the separation between state and society we keep on thinking about the relationship (Hashemi, 2010: pp. 325-338). However, between the state and religion and more Hindu-Muslim relations became more

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019) conflict-ridden in the twentieth century and Hindu-Muslim of this country will live because of competing visions of politics in in happiness and peace (Mujib quoted in the first half of the twentieth century. As a Khan, 2011: 261). result, communal riots became more common during this period. Nevertheless, The constitution of 1972 underlined there were some Hindu leaders who rose secularism as one of the cardinal state above communal feelings and began principles of Bangladesh. Commonly fighting for Hindu-Muslim amity. Such called dharma nirapekkhata (religious leaders were Deshbandhu Chittaranjan and neutrality) in Bengali, secularism of Subash Bose. Mujib was very much Mujib’s version was akin to Anglo- influenced by these leaders with regard to American secularism that reinforced the secular outlook to politics. The Awami neutrality of religions and elimination of Muslim League that Mujib established in communal politics as opposed to French 1949 with other leaders emphasized secular version of secularism or what scholars outlook to politics in the sense that they did called “assertive secularism” (Kuru, 2007) not exclusively use the word “secular” but emphasizing the religious elimination or they found no conflict between Islam and atheism. Mujib explains his notion of Bangalee Nationalism. However, the name secularism: “Muslim Awami League” indicated an Islamic character. This explains why the Secularism does not mean absence of word “Islam” was dropped from Awami religion. You are a Muslim; you perform League to give it a more secular character your religious rites. The Hindus, Christians, (Ahsan, 2014). However, when the Buddhists all will freely perform their Pakistani Government sought to foment religious rites. There is no irreligiousness communal clash between Hindus and on the soil of Bangladesh but there is Musllims with a view to weakening secularism. This sentence has a meaning democratic movement, Mujib gave and the meaning is that none would be leadership to create an all-party Action allowed to exploit the people in the name of Council in March 1964 to resist communal religion … No communal politics will be riots and consolidate the democratic unity allowed in the country (Mujib quoted in of Hindus and Muslims of the province O’Connel, 1976: 64-81) (Sobhan, 2007: 143). Following Mujib’s Mujib’s secularism was characterized by heroic return from Pakistani jail, he said in the recognition rather than rejection of all his public lecture on January 10, 1972: religions what political scientist Talukdar Maniruzzaman (1990: 70) called the I want to make it clear in explicit language adoption of “multi-theocracy.” However, that Bangladesh will be an ideal state. No there was growing criticisms against the special religion will form its basis. The doctrine of secularism in post independent very basis of the state will be democracy, Bangladesh; the critics were successful in socialism and secularism. Famers, laborers, propagating the notion of secularism as the

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019) absence of religion. Such propagation However, there was a certain shift in received so much currency that Mujib had Mujib’s commitment to secularism in later to repeatedly make it clear that he was not years because he established the Islamic against religion and his notion of secularism Foundation in 1974 which was abolished in was not anti-religious (Hakim, 1998). 1972 following independence. Similarly, a Mujib also said, secular country, Bangladesh joined the Organization of Islamic Conference (OIC) “The slanderous rumor is being circulated in 1974. Mujib was eager to establish against us that we are not believers in Islam. diplomatic relations with the Islamic In response to this, our position is very countries who opposed the independence of clear. We are not believers in the labels of Bangladesh in 1971. Bangladesh became Islam. We believe in the Islam of justice. one of the founding members of the Islamic Our Islam is the Islam of the holy and Development Bank (IDB) established in merciful Prophet (Mujib quoted in Hakim, 1974. Finally, Mujib began using Islamic 1998: 104). references in his speeches in later years (Islam and Islam, 2018). Not only that when the Saudi King Foysal and Libyan President Muamar Gaddafi told Socialism Mujib and insisted upon changing the name The philosophy of socialism envisions of Bangladesh from “The People’ Republic social ownership of the means of production of Bangladesh to the Islam Republic of and seeks to organize economic activities Bangladesh” in the Nonaligned Summit through the mechanism of planning directed Conference of the Third World countries in by the state and not through individual Algiers in 1973, Mujib defended the secular entrepreneurship. The main purpose for character of Bangladesh and said to which economic activities are directed is Gaddafi, need satisfactions and not private profits. Socialism also claims moral superiority “The people of Bangladesh fought as united over capitalism because the latter as Muslims, Hindus, Buddhists and “undermines democracy, facilitates Christians for realizing their rights, for their exploitation, distributes opportunities and independence. Moreover, the people of resources unfairly, and vitiates community, Bangladesh have different consciousness, stunting self-realization and human worldviews and traits because of their development” On the other hand, socialism culture, history and heritage. One sixths of solves these problems by humanizing and the people of Bangladesh are Muslims. ... rationalizing human relations So, your proposal can not be accepted in (“Socialism”). However, there are disputes anyway” (Mujib quoted in Mahmud, 2014: since there are varieties of socialism both 342-243). normatively and practically. The philosophy of socialism in which Mujib believed is mostly evolutionary in nature in

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019) that Awami League which Mujib upsurge of the 1960s also galvanized not established along with others in 1949 was a only workers but also the members of the bourgeoisie organization and the Awami Student League, the student organization League which Mujib headed in the latter affiliated with the Awami League. The half of 1960s was a social democratic party great national Liberation Movement tilted with progressive ideas. However, by the Bangladesh towards the socialist bloc time Bangladesh came into being in 1971, without whose help Bangladesh could not the Awami League had turned itself into a become an independent country in 1971 socialistic type of party under the leadership (Shelly, 1979). The United States of of Mujib because of the changes that Mujib America (USA) which was once close to the himself experienced due to the socio- Awami League opposed the Liberation economic situations that obtained in Struggle. As a result, the Awami League Bangladesh in the late 1960s and early moved away from the USA (Raghvan, 1970s. According to Konrad Lorenz, life is 2013). The young generation who fought in itself a learning process and man learns with the Liberation War was also infatuated with evolution in cognition. Immanuel Kant also socialistic principles. The West Pakistani argues that thoughts and intuition are owners of the most of the industries, evolutionary products (Wilketitis, 2011). businesses, banks and insurance companies Taking a cue from evolutionary learning, and shipping lines had already fled. The one can say that Mujib learnt about and total economy of independent Bangladesh adopted socialism as an evolutionary was devastated (Karim, 2005: 275-6). process of his cognition. Thus Mujib’s Amidst this, Mujib established a planning socialism through gradualism or commission in 1972 which was to provide instrumentalism can be compared with the him with policy directions in economic evolutionary socialism of Edward matters. The members of the planning Bernstein. Evolutionary socialists seek to commission, who once advised Mujib reform the capitalist system through during his days of the Six Point Movement intervention and not through revolution in in the 1960s, were also ideologically driven. Marxist sense. This is what Mujib sought They argued that- to do through his socialism in Bangladesh. The election manifesto that Awami League If the regime seeks to move towards issued before the 1970 election emphasized socialism then it must realize that the that Awami League stood for the Six Points dialectic of socialism demanded that the program, i. e., total regional autonomy, capitalist must not be permitted to expand political and economic and social their hold on the economy and must in democracy. However, context of the placers have their presence curbed country and international context changed (Kochanek, 1993: 79). dramatically with independence. The 1960s was a decade of radical youth revolution Mujib listened to the members of the worldwide (Raghvan, 2013). The mass planning commission. Radical groups

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019) within Awami League, especially the Mujib not only nationalized industries but Student League and Labor Unions, also also took steps for the active participation of created pressure on him. In this backdrop, workers so that they could enjoy the fruits Mujib spoke before nation on March 26, of industrial management and their 1972, the first anniversary of the participation (Ibid). As a result, a new web independence and said, of state-led socialism started operating in Bangladesh. The Govt. sought to constitute Having regard to the objective realities to the managing board of each industry our society, the old social order must be through a voting procedure of the workers. demolished in order to lay the foundation As a part of the reforms in the agriculture for a new society. We will build a society sector, Mujib exempted farmers owning up free from exploitation and injustice. Today to 25 bighas of land from paying tax. He on this historic day we move forward to also declared that the govt. also imposed implement the phased programme of land ceiling in that it would nationalize land nationalization of the key sector of the of those famers owning more than 100 economy to which our government is bighas of land. According to the committed (Mujib quoted in Karim, 2005: government/s plan, the surplus land would 281). be distributed among the landless laborers. To give succor to the village people, the In this context, Bangladesh went for total Government planned to open far price shops nationalization of industries, banks and in every Union Parishad. All these were part insurance services and shipping lines. As of his socialism. He said- the Prime Minister of the new government ...scientific socialism. I do not want to of Bangladesh, Mujib stated, “My borrow this socialism from outside. This government believes in internal revolution. socialism will grow out of the soil of ... My government and party are pledge- Bengal. This is the socialism of the people bound to establish a scientific socialistic of Bengal which means exploitation free economy. The old society has to be society and balanced distribution of wealth. demolished in order to lay the foundation of I shall not let the rich in Bangladesh to a new social system” (Sarkar, 2014: 599). increase wealth. Farmers, workers and The first Five Year Plan that Bangladesh intelligentsia of Bengal will enjoy the adopted aimed at the socialist advantages of socialism. transformation of the country. Since the country had already adopted socialism as There are countries without democracies. one of the founding principles of Mujib, the From the soil of Bengal, I wish to show to plan envisioned socialistic transformation the world from the soil of Bengal that I shall through peaceful means within a achieve socialism through democracy. I democratic set up (Ahmed, 2015: 191). believe in individual liberty. I love people. I am not afraid of them. If needed, I will

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019) again go to the people (Mujib quoted in Mujib faced hard realities in the post- Mahmud: 2015). independent period and realized that conventional liberal economic order as However, Mujib’s state socialism failed to prescribed by capitalism was not adequate cope up with the problems facing the to solve the problems facing a newly country due to inefficient management, independent country. Moreover, the corruption and domestic and international country was damaged totally during the conspiracies. The country also experienced Liberation War. Amidst this, he veered to a minor famine due to the manipulations of socialism gradually as an emancipatory food supply both internally and externally goal. He has been severely criticized by (Sobhan, 1982). In this backdrop, Mujib certain quarters for acting dictatorially in learnt a bitter lesson and called for a Second his emancipatory mission (Ahmed, 2015; Revolution which was designed to bring Karim, 2005). Equally, he has his own more radical socio-economic changes apologists (Barakat, 2015). However, given which he has talked about. He got the the daunting realities that he faced both constitution amended on January 25, 1975 nationally and internationally, he had and announced both the philosophy and perhaps no alternative. program of BAKSAL-Bangladesh Krishak (Farmers) Sramik (Workers) Awami Democracy League. It was a one party rule which Democracy has been one of the most talked socialist countries had already adopted and about philosophy as well as practices of practiced. Mujib called the new program the governance. It is the most popular Second Revolution. BAKSAL aimed to philosophy of governance all over the implement the vision of socialism through world. Bangladesh constitution formally social change which he had been talking for adopted democracy as one of the principles the last three years. Mujib here more talked of state as envisioned by Mujib. From his out implementing his vision of socialism by early political life, he became one of the taking his administration closer to the staunchest advocates of democracy. Since people and replacing the old colonial the very state of Pakistan lacked democratic system; ensuring decentralization of principles, he began advocating for administration; bringing all the branches of democracy and rule of law more ardently. the government under one command; He always emphasized upon universal adult ensuring participation of the people in suffrage of the people, periodic election and preparing development plans and their parliamentary form of government for implementation and making district Pakistan and agitated to realize these administration efficient and responsible democratic ideals, values and tools (Rashid, under a single leadership (Ahmed, 2015: 2018: 46). 293). Periodic election is one of the cardinal pillars of democracy. A diehard democrat,

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Mujib always stood for periodic election in Prime Minister because he really believed Pakistan. He was aware of the limits of in parliamentary democracy (Rashid, Ayub Khan’s basic democracy and 2018). The state of Pakistan which became impossibility of election victory by the independent in 1947 was able to write a new opposition under this system. Be that as it constitution after a long period of nine may, Awami League participated in this years, i. e., 1956. But Mujib was able to election. Similarly, he was also aware of the offer a democratic constitution to the nation limits that Yahya Khan imposed mainly within one year and got it ratified by the upon him by issuing the Legal Framework people in a democratic election only in Order (L. F. O.) prior to the 1970 election. March 1973, i. e., after fifteenth months. He As a result of these hurdles erected by the believed in individual liberty and sought to Yahya regime, most of the politicians, uphold it in independent Bangladesh. This especially veteran politician Maulana explains why Mujib sought to fight against Bhasani opposed the 1970 election under radical leftist factions within the limits of the Yahya regime and exhorted others to the democratic constitution and tolerated boycott the same. But Mujib thought them (Ibid) even after the latter had otherwise. He believed in the people of declared revolutionary war, started fighting Bengal and thought that his fellow against the democratic state and carried out Bangalees would make the right choice in subversive activities. the light of the historic Six Point which he termed as the Charter of Survival. Mujib believed in and was committed to the Accordingly, he participated in the election politics of principle so vehemently that he which was also boycotted by Maulana never took resort to unprincipled politics Bhasani and his Awami League won an such as conspiracies. He wrote in his overwhelming victory in this election. memoirs, “We do not believe in the politics Democracy is a rule by compromises. This of conspiracy” (Rahman, 2012: 195). It is explains why Mujib proposed to true that he toyed with the idea of making compromise with any quarter if they believe East Bengal an independent country with in compromise. In his historic 7th March the aid of an external ally like India but he Speech, he said, “If any quarter, even a gave up that path very easily and adopted single person raises any fair compromise, constitutional means to achieve his we shall abide by his fair compromise even objective. A radical Bengalee and anti- if we are a majority.” (Rahman, 2018). Pakistani, Moazzem Choudhury also sought Mujib returned to independent Bangladesh to make East Bengal independent with on January 10, 1972, quit the post of Indian help. He wanted Mujib to toe his line President on his own accord and became of reasoning for independent Bangladesh Prime Minister the following day. He could with Indian help but became disappointed retain the more powerful post of the upon Mujib’s refusal and said, “Mujib has presidency but he gave it up willingly, now resorted to constitutional path after preferring the less powerful post of the giving up the revolutionary one” (Moazzem

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Chowdhury quoted in Chowdhury, 2007: his achievements. As a result, he found 185). In his Prison Diaries, he said, “I parliamentary democracy inadequate to believe in politics that is principled. If I deal with the daunting problems facing the cannot pursue politics in this manner, I nation. In fact, he discovered that would rather leave” (Rahman, 2018: 182). parliamentary democracy lacked substance. On the same issue, he reiterated, “One may As a result, he laid his faith in the socialistic not agree on principles or the road to be form of democracy. Mujib drastically taken. But that is no reason to be involved changed the constitution and assumed in conspiracies to assassinate people who absolute power as the president of the hold different opinions: that is a dangerous People’s Republic of Bangladesh on road to choose” (Ibid: 59). In the same January 25, 1975. He introduced one party book, he also said, “...I am not doing rule, explaining that his purpose was to anything illegal...... (126).” make the hungry smile. In other words, he wanted to establish the democracy of the Mujib was equally committed to the exploited. He said, “We believe in constitution and constitutional politics. He democracy. We prefer democracy which is dedicated his whole political life to capable of rendering welfare to the masses. implement constitutional politics. This We have noticed in the past that democracy explains why we as a nation were gifted works for the protection of the capitalists in with a democratic constitution within one countries in which it is practiced and year of our independence while, as told democracy is used to protect the exploiters above, Pakistan took nine years to therein. We do not believe in that accomplish. He also believed in the democracy. We want the democracy of the constitutional politics of one man, one post. exploited so that the distressed people can In other words, Mujib did not believe in the get protection.... Much discussion has been same person holding both party and conducted in that nobody can take away government offices simultaneously. This other’s property. But the instrument which explains why he quit the post of Secretary is used to exploit people will be utilized for General of Awami League when he became the welfare of the people. For such a minister. Similarly, he did not become the purposes, we have preliminarily Chairman of Awami League consecutively nationalized banks, insurance companies, after 1974 even after requests from party jute and cotton mills and sugar mills” (Abu councilors (Rashid, 47-48). Rather, H. M. syed quoted in Ali, 2012: 208). Thus Kamruzzaman became the Chairman of Mujib’s idea of democracy changed Awami League. This way, Mujib sought to drastically because his new idea of establish democratic tradition in party democracy is more commensurate with the politics. philosophy of Thomas Hill Green (Roskin, 2000) who postulated that the government However, Mujib faced both national and should step in to maintain an adequate international conspiracies designed to undo standard of living for everyone. Mujib’s

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ELK ASIA PACIFIC JOURNAL OF SOCIAL SCIENCE ISSN 2394-9392 (Online); DOI: 10.16962/EAPJSS/ISSN 2454-2997/2015; Volume 6 Issue 1 (2019) revisionist idea of democracy is similar to he diluted his secularism to placate Islamic Green’s idea of positive freedom that elements in Bangladesh in later years. He ensures an egalitarian society in a moved to a socialistic type of both economy democracy. From the standpoint of positive and democracy. His was gradualist freedom as advocated by Thomas Hill socialism, evolving from social democracy Green, Mujib turned out to be a fierce critic to radical socialism. He also moved from of parliamentary government and parliamentary democracy to radical bourgeoisie democracy. Nevertheless, he democracy, inviting criticisms from others. has been severely criticized for introducing one party rule (Ahmed, 2015; Karim, 2005). Bibliography Conclusion [1] Gerson, W. (1994). What is the Mujib was one of the stellar charismatic philosophy of nationalism? In Studies in nationalist leaders of the Third World in the East European Thoughts, Vol. 48. pp. 119- twentieth century. He is a Bengalee 146. nationalist leader without any parallel. He [2] Hakim, M. A. (1998). The Use of Islam became committed to politics as a high as a Political Legitimization Tool: The school student. He spent his life to fight for Bangladesh Experience, 1972–1990. Asian the independence of East Bengal from Journal of Political Science 6: 98–11 Pakistan. Finally, he led Bangladesh to [3] Hashemi, N (2018). The Multiple national independence in 1971. Along with Histories of Secularism: Muslim Societies national independence, the withdrawal of in Comparison. Philosophy and Social Indian army and the writing of a new Criticism, Vol. 36, No-3-4, pp. 325-338. constitution were his crowning glories. He [4] Islam, N. and Islam, S. (2018). Politics started reconstructing his sonar Bengal and Secularism in Bangladesh: Contesting (golden Bengal) after independence but the Dominant Narratives, Social Sciences, both national and international conspiracies MDPI: March. were hatched to foil him. Finding no other [5] Kuru, A. T. (2007). Passive and alternative, he introduced the one party rule Assertive Secularism: Historical in 1975. However, he was finally killed Conditions, Ideological Struggles, and State along with his family members in 1975. Policies toward Religion. World Politics, Nationalism, Secularism, Socialism and 59: 568–94. Democracy were Mujib’s philosophy. He 63 did not borrow his ideas of nationalism [6] Maniruzzaman, T. (1967). National from the West. Rather, he used primordial Integration and Political Development in Bangalee nationalism. Language and Pakistan. Asian Survey, Vol. 7, No.12. culture wee the sources of Mujib’s [7] O’Connell, J. T. (1976). Dilemmas of nationalism. His stance on secularism was Secularism in Bangladesh. Journal of Asian primarily equidistance from religion but not and African Studies, 11: 64–81. devoid of religion. Nor was it atheism. But

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[8] Rahman, M. (2016). Bangabandhu – [18] Gellner, E. (2009). Nations and The Great Philosopher, Nature Lover and Nationalism: New Perspectives on the Past. Tourist Champion will glorify Tourism in 2nd ed., Ithaca: Cornell University Press. Bangladesh as “Father of Tourism [19] Haq, A. K. F. (2018). Rashtochintai Industry” Journal of Tourism and Bangladesh (Political Thought in Hospitality Industry, J. Tourism Hospit 5: Bangladesh), Dhaka: Katha Prakash, 2018). 254. doi: 10.4172/2167-0269.1000254 [9] Sweetman, B. (2010). Secularism and [20] Jahan, R. (1994). Pakistan: Failure in Modern Societies. E-International National Integration, Dhaka: The Relations, August 4. University Press Limited. [10] Ahmed. M. (2015). Bangladesh: Era of [21] Karim, S. A. (2005). Sheikh Mujib: Sheikh Mujibur Rahman, Dhaka: The Triumph and Tragedy, Dhaka: The University Press Limited. University Press Limited. [11]Syed, B. A. (2012). Sheikh Mujibur [22] Khan, S. (2012). Bharote Rahman: From Rebel to Founding Father, Dharmaniropekhota rashato niti’s udvaber New Delhi: Niyogi Books oihihasic prekhapot abog Bangladesh’s [12] Ali, S. M. (2012). “Rajniti and Dharmaniropekhotar shorup (Historical Rashochintai Upomahadeshy (Politics and Context of the Origin of Secularism in India Political Thoughts in the Sub-continent), and Nature of Secularism in Bangladesh) in Dhaka: Mawla Brothers. Hasan Ajijul Haq edited, Bong, Bangla and [13] Anderson, B. (2016). Imagined Bangladesh, Somoy Prakasha. Communities: Reflections on the Origin [23] Kochanek, A. S. (1993). Patron-Client and Spread of Nationalism, London: Verso; Politics and Business in Bangladesh. Revised edition. Dhaka: The University Press Limited. [14] Banerjee, S. (2011). India, Mujibur [24] Madan, G. R. (1979). Western Rahman, Bangladesh Liberation, & Sociologists on Indian Society: Marx, Pakistan: A Political Treatise, Scotts Spencer, Weber, Durkheim, Pareto. Valley, CA: CreateSpace Independent London: Routledge and Kegan Paul. Publishing Platform. [25] Mahmud, A. (2014). Bangabandhu [15] Barakat, Abul, Bangabandhu- Somota- Jibonalekeh (Life Sketch of Bangabandhu), Samrajyabad (Bangabandy, Equality and Dhaka: Asia Publications. Imperialism, Dhaka: Muktobhudhi, 2015. [26] Maniruzzaman, T. (1990). Bangladesh [16] Bhuyain. M. A. W. (1982) Emergence Politics: Secular and Islamic Trends. of Bangladesh & Role of Awami League. In Religion, Nationalism and Politics in New Delhi: Vikas Publishing. Bangladesh. Edited by Rafiuddin Ahmed. [17] Chaterjee, P. (1988). Nationalist New Delhi: South Asian Publishers, pp. 63– Thought and Post-Colonial Thought: A 93 Derivative Discourse? London: Zed for the United Nations University. [27] Osmany, S. H. (2014) Evolution of Bangladesh, Dhaka: A. H. Development Publishing House.

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[28] Osmany, S. H. (1992) Bangladeshi Sobhan.Vol. 2, Dhaka: Center for Policy Nationalism, Dhaka: The University Press Dialogue. Limited, 1992. [40] Sobhan, R. (1982). The Crisis of [29] Raghvan, S. (2013). 1971: A Global External Dependence, Dhaka: The History of the Creation of Bangladesh, University Press Limited. Boston, Mass. Harvard University Press. [41] Spanier, W. J. (1967). World Politics [30] Rahman, S. M. (2012). Ausanmapta in an age of Revolution, New York: Atmajiboni (Unfinished Memoirs) by Praeger, 1967. Sheikh Mujibur Rahman, Dhaka: The [42] Taylor, C. (1998). Modes of University Press Limited, Secularism in Rajeev Bhargava, Secularism [31] Rahman, S. M. (2018). Prison Diaries, and Its Critics. New Delhi: Oxford Dhaka: Bangladesh Academy. University Press. [32] Rashid, H. R. (2018) Satoimarcher [43] West, C. (1989). The American Bhasan Keno Vishwa Otijhya Sampad: Evasion of Philosophy: A Genealogy of Bangabandhu Muktijuddoho Bangladesh Pragmatism, Wisconsin: University of (Why The 7th March Speech is World Wisconsin Press. Heritage: Bangabandhu,The Liberation [44] Wiketitis, M. F. (2011). Concepts and War and Bangladesh), Dhaka: Approaches in Evolutionary Epistemology: Anyaprakasjh, 2018. Towards an Evolutionary Theory of [33] Roskin, M. G. (2018). An Introduction Knowledge, ed., Dordrecht, the to Political Science, Delhi: PearsonIndia. Netherlands: Springer. [34] Russel, B. (2004). A History of [45] Ziring, L. (1992). Bangladesh: From Western Philosophy, London: Routledge. Mujib to Ershad, New York: Praeger. [35] Salahuddin, A. F. (2014). Foreward in [46] Lama, D. (2019). Secularism in India. Syed Badrul Ahsan, Sheikh Mujibur The Economic Times of India, September Rahman: From Rebel to Founding Father, 13. New Delhi: Niyogi Books. [47] Jahan, R. (2019). Political Philosophy [36] Sarkar, M. (2014). Bangabandhu of Bangabandhu. Dhaka Tribune, June 10. Sheikh Mujibur Rahman: Jiban and Rajniti [48] Samuel, Arnold“Socialism” The (Bangabandhu Sheikh Mujibur Rahman: Internet Encyclopedia of Philosophy, ISSN Life and Politics, Dhaka: Bangla Academy. 2161-0002, https://www.iep.utm.edu/, seen [37] Sengupta, N. (2011) Land of Two on December 1, 2019. Rivers: A Hidstory of Mujib: From [49] Carson, C. World in the Grip of an Mahabharata to Mujib, New Delhi: Penguin Idea: 3. Evolutionary Socialism, March [38] Shelley, M. R. (1979). Emergence of a 1977 www. https://fee.org/articles/world- new nation in a multi-polar world: in-the-grip-of-an-idea-3-evolutionary- Bangladesh. socialism/, retrieved: Ist December, 2019. Dacca: University Press Limited. [39] Sobhan, R. (2007). Milestones to Bangladesh: Collected Works of Rehman

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