Bangabandhu's Political Philosophy and Visionary Leadership

Every country has a great leader in its freedom struggle. For example, George Washington of America, Lenin of Russia, Mao Zedong of China, Mahatma Gandhi of India, Sukarno of Indonesia, Ho Chi Minh of Vietnam, and Bangabandhu of Bangladesh. As the Father of the Nation, the founder of the state, or the leader of the freedom struggle, they have always occupied a position of dignity in their respective countries. For example, we have Bangabandhu Sheikh Mujibur Rahman, the greatest Bengali of Bengal for a thousand years and the most incredible son ever.

Bangladesh and Bangabandhu are the same and complementary. One cannot be imagined without the other. The prominent leader or hero of Bangladesh's freedom struggle is Bangabandhu Sheikh Mujibur Rahman. The glorious event in the hundred-year history of the Bengali nation is the 1971 War of Independence. The victory of independence was achieved on December 16, 1971, in exchange for the fresh blood of 3 million martyrs, the loss of honor of 200,000 mothers and sisters, and limitless sacrifice.

The brave Bengalis snatched victory by defeating the Pakistani occupying forces in the 23-year movement and the nine-month armed war of 1971. Many brave sons of the Bengal may have dreamed of breaking the chains of the Bengali nation. But that dream was transformed into reality by the most incredible son of Bengalis for a thousand years, the greatest Bengali of all time, the great hero of history, the Father of the Nation, Bangabandhu Sheikh Mujibur Rahman. As long as the Bengali nation lives, the name of Sheikh Mujib will be spoken with respect.

History has repeatedly proven that 'Mujib is the Bangla of Bangla, Mujib.' Or it can be said that Bangladesh is Bangabandhu, 'Bangabandhu is Bangladesh. The famous Bengali poet Annada Shankar Roy rightly said, 'As long as the Padma, Meghna, Gauri, and Jamuna flow, so long will your glory be, Sheikh Mujibur Rahman.' Among those who have become immortal, memorable, and welcomed as the ideals of the Bengali nation through their sacrifices, one of the greatest Bengalis of a thousand years is Bangabandhu Sheikh Mujibur Rahman.

It was because of the firm leadership of this Bengali nationalist leader that a nation-state called Bangladesh was created on the world map. Bangabandhu's thoughts and his political ideology were particular. He wanted to build a happy and prosperous country by combining these four aspects: nationalism, democracy, socialism, and secularism. Bangabandhu Sheikh Mujibur Rahman established himself well in the world as the great hero of the liberation of the Bengali nation. His life and philosophy have been built on the eternal values ??of pure Bengaliness.

His philosophical and political thoughts and consciousness were perfected in the presence of Maulana Abdul Hamid Khan Bhasani and Hossain Shaheed Suhrawardy. In addition, contemporary poets, writers, intellectuals, and politicians were his inspirations. It is said that American presidents came to power with a political philosophy. Not everyone has a political philosophy. Every wise president has gifted the American nation with a beneficial political philosophy. For example, President Franklin D. Roosevelt gifted the country with the New Deal. As a result of this New Deal, America's then-broken economy became strong again.

President John F. Kennedy's political philosophy was 'Neo Frontier'. Many great leaders of our subcontinent had good and bad political philosophies. Mahatma Gandhi's political philosophy was the establishment of Ram Rajya. Jinnah's philosophy was the partition of India and the establishment of a Muslim state. Nehru's political philosophy was to build a non-communal modern India. Bangabandhu Sheikh Mujibur Rahman also had a political philosophy. That was to create a secular socialist Bangladesh, which was the opposite of Gandhi's philosophy of Ramrajya and Jinnah's philosophy of establishing a Muslim state.

The current leaders of the Awami League also know about his political philosophy but do not follow it. Each of them says while giving speeches, 'We are followers of Bangabandhu's ideology.' But what this ideology is, they do not understand or do not want to understand. President Sheikh Mujib's political philosophy was clear. He tried to establish a democracy for the exploited in Bangladesh. But the democracy that was established after his assassination is the democracy of the exploiter. No one has ever clearly highlighted the considerable difference between the democracy of the exploiter and the democracy of the exploited, although the difference was clear. There is no difference between Nehruism and Mujibism.

Nehru wanted to build a modern India based on secularism and a mixed economy. Sheikh Mujib also wanted to build a modern Bangladesh based on secularism and a mixed economy, imitating Nehru. After the death of Suhrawardy, Sheikh Mujib, ignoring the obstacles of his senior colleagues, reorganized the Awami League on the ideology of socialist-based democratic nationalist politics. He believed neither socialism nor secularism could be established in Bangladesh without stopping economic exploitation. He did not go directly to establish socialism in Bangladesh. He knew that the social system of Bengal was not yet suitable for the establishment of full socialism.

Sheikh Mujib did not hide his goal of building a socialist Bangladesh. He spoke of socialism as one of the ideals of his party. He included socialism and secularism in the constitution as the basic principles of the state. He directly nationalized the national assets of the railways, banks, insurance companies, and big industries. He abolished the distinction between barristers and advocates to eliminate class differences. He gave the status of journalists to the proofreaders of newspapers. He boldly set foot in the work of building a secular socialist Bangladesh. Bangabandhu used to say repeatedly, 'The British did not give India independence.

In the name of giving independence, they transferred power to the civil servants they trained. Politicians are just puppets in the hands of this civil service. This could not happen in Bangladesh. Here, the country became independent through an armed liberation war. Here, the collapsed military and civil service must be abolished and real power must be transferred to the people at the grassroots level. Then, religious fanaticism and communalism will be eliminated from the country. If economic disparity is eliminated among the people, other inequalities such as religious fanaticism and communalism will also be eliminated.’ He nationalized the national resources quickly to eradicate bureaucracy and the centuries-old dominance of the rich.

To eliminate the rural bourgeois society created by Ayub, he broke the system of essential democracy and introduced the system of elected district governors instead of district commissioners. Jawaharlal Nehru established Western bourgeois democracy in India. He did not lay a hand on the Tata Birlas of India. Sheikh Mujib laid a hand on the Adamji and Bawani of Bangladesh.

Bangabandhu's Education, Life, and Brave Thoughts

The Father of the Nation, Bangabandhu Sheikh Mujibur Rahman, was born on March 17, 1920, in a noble Muslim family in the village of Tungipara in Gopalganj, Faridpur district. His father's name was Sheikh Lutfar Rahman, and his mother's name was Sheikh Sayera Begum. His parents had four daughters and two sons. Sheikh Mujibur Rahman was the third child. 2 Bangabandhu Sheikh Mujibur Rahman started his education young. Sheikh Mujibur Rahman began his studies at Gimadanga Primary School in 1927 at the age of 7. Then, at nine, i.e., in 1929, he was admitted to the fourth grade of Gopalganj Public School. Later, he was admitted to the local missionary school. Then, his father admitted him to Madaripur Islamia High School in 1934.

In 1935, due to his father's transfer, Bangabandhu was again admitted to the fifth grade of Gopalganj Public School. While studying, at the age of 14, he contracted beriberi and lost one of his eyes. A successful surgery was performed under the supervision of the famous ophthalmologist of Kolkata, Dr. T. Ahmed, and his studies were temporarily interrupted due to eye disease. After 4 years of schooling due to eye disease, Sheikh Mujibur Rahman was again admitted to the seventh grade of Gopalganj Mission School in 1937.

He passed his matriculation in 1942 from this school. He passed his IA from Calcutta Islamia College in 1944 and his BA from the same institution in 1947. Then, a few days after the partition of India in 1947, he was admitted to the Law Department of Dhaka University. Bangabandhu's entry into politics and visionary leadership Bangabandhu Sheikh Mujibur Rahman started practicing politics during his student days. While studying at Kolkata Islamia College, he got involved in politics and political movements. In 1938, Hossain Shaheed Suhrawardy visited the Mission School, and Bangabandhu Sheikh Mujibur Rahman got acquainted with him during the visit to the school after the reception. After a few days, Hossain Shaheed Suhrawardy wrote a letter to Bangabandhu and asked him to meet him when he went to Kolkata. Bangabandhu met Hossain Shaheed Suhrawardy in Kolkata in 1939 and joined the Muslim League through his contact.

In 1940, Bangabandhu Sheikh Mujibur Rahman joined the All-India Muslim Students Federation. In 1942, Bangabandhu Sheikh Mujibur Rahman got involved in active politics at the Islamia College in Kolkata. In 1946, there was a massive Hindu-Muslim riot in Kolkata. Bangabandhu Sheikh Mujibur Rahman played a leading role in preventing the riots in Kolkata and protecting Muslims. He also involved himself in relief work for the refugees in the shelters.

He was first engaged in relief work in Patna and later in the Asansol refugee camp for one and a half months. His level of politics increased after the creation of Pakistan in 1947. He started political thinking and work primarily with the birth of the East Pakistan Awami Muslim League. But even before that, when the Language Movement began in 1948, Bangabandhu pursued the language and culture of the Bengali nation and gradually entered this country's full spectrum of politics on a firm footing.

Sheikh Mujibur Rahman played an essential role in the 1952 Language Movement. From the time of the United Front Movement in 1954, he took the lead in national politics along with Sher-e-Bangla AK Fazlul Haque, Maulana Abdul Hamid Khan Bhashani, Hossain Shaheed Suhrawardy and Ataur Rahman Khan. The victory of the United Front in the 1954 elections and Sheikh Mujibur Rahman's assumption of office as the Minister of Cooperatives and Agricultural Credit in the East Bengal Government formed under the leadership of the United Front, and the formation of the Awami League under his leadership in 1955 marked the beginning of Bangabandhu Sheikh Mujibur Rahman's political career and philosophical thinking.

The 6-point Bengal Liberation Charter In 1966, the Agartala Conspiracy Case against him in 1968 and its withdrawal, the mass uprising in 1969 and the absolute victory of the Awami League in the general elections of 1970, Bangabandhu's historic speech on 7 March 1971, the declaration of Bangladesh's independence on 26 March 1971, his contribution to the great war of independence and the independence of Bangladesh, etc., are the manifestations of Bangabandhu Sheikh Mujibur Rahman's political thoughts and philosophy. Bangabandhu's lifelong pursuit was to create a society free from exploitation, where there would be no gap between the rich and the poor and everyone would have the minimum necessities of life: food, clothing, shelter, medical care, and education.

He wanted to establish the Bengali nation's independent entity with respect and make it economically self-reliant. He has sacrificed, suffered, and fought uncompromisingly for that goal. He has endured imprisonment, oppression, and torture. The hanging could not move him even a hair from his goal. His uncompromising role in the struggle is ideal for our new generation. Today is the time for Bangabandhu to build a self-reliant and non-communal Bangladesh and introduce himself to the world as a welfare state.

Bangabandhu dreamed of a prosperous Bangladesh. Language Movement and Bangabandhu's Visionary Leadership Sheikh Mujibur Rahman, a believer in Bengali nationalism, has fought against many obstacles to the right of self-determination in the Bengali nation. Within a short period of the creation of Pakistan, various similarities between East Pakistan and West Pakistan were observed. He noticed that the Pakistani ruling class was depriving the Bengalis of their economic, political, social, cultural, etc. rights. As a result, the issues made him think and made his political thinking more acute. For these reasons, he held meetings, rallies, movements, and struggles to protest and resist Pakistani rule and exploitation. Within a few days of the birth of Pakistan in 1947, the Pakistani government announced that Urdu would be the state language.

However, the mother tongue of 54.6% of the total population of Pakistan was Bengali. Almost one hundred percent of the population of East Pakistan was Bengali. As a result, the Bengali nation could not accept this declaration. Movements and struggles began. In 1948, the Chhatra Sangram Parishad started a movement demanding 'Bangla as the state language,', and on March 11, Bangabandhu Sheikh Mujibur Rahman held a movement demanding that Bengali be given state status, and he was arrested on that day. However, he was released on March 15. After his release, Bangabandhu again started a tour to create public opinion nationwide. However, while carrying out this movement and struggle, he was arrested again on April 19, 1949.

Later, he was released, and on October 14, 1949, while holding a hunger march in Armanitola demanding food for the poor, he was seriously injured and managed to avoid arrest with the help of his colleagues. After a few days, he visited Lahore and met Hossain Shaheed Suhrawardy. Then, he came home in disguise in December 1949 and was arrested again on January 1, 1950, from Ali Amjad's house. Bangabandhu had to stay in jail for over two long years this time. He had to endure so much torture and imprisonment at a very young age just to realize the culture and mother tongue of the Bengali and Bengali people. Finally, in 1952, due to the Language Movement, the Bengali nation realized its rights by sacrificing many people, including Bangabandhu.

Cultural nationalism was mainly developed from the Language Movement, and Bangabandhu Sheikh Mujibur Rahman transformed it into political nationalism. His contribution to inspiring the people of East Bengal in national consciousness was immense. The seeds of nationalist consciousness that were sown in the minds of the Bengali people as a result of the 1952 Language Movement germinated in the 1962 Student Movement, giving rise to national identity and progressivism. Since it was related to and consistent with the political thought of Bangabandhu Sheikh Mujibur Rahman, it became easier for Bangabandhu to work.

As a result, Bangabandhu, who believed in Bengali nationalism, mentioned the independence of Bangladesh as the first father in a 1962 discussion meeting. At the conference, he said we could no longer live with them. Therefore, from now on, that demand must be included in the program of the movement for an independent East Pakistan.

The Six-Point Charter of Bengali Liberation and Bangabandhu's Visionary Thoughts

In order to liberate the Bengali nation from Pakistani rule and exploitation and to realize and establish the rights of the people in this region, Bangabandhu Sheikh Mujibur Rahman presented the six-point program 'Our Demand for Survival' at the National Convention of the Opposition Party held in Lahore on 5-6 February 1966, which is known as the Charter of National Liberation of Bengali. He started public relations to garner public support for this six-point program. His campaign continued for a long time, and millions started gathering. Through these six points, he was able to turn the people of Bengal into a united ethnic group.

As a result, the Pakistani government arrested him in a sedition case, but he was released due to the mass movement and uprising of the Bengali nation. But Bangabandhu was not afraid of Pakistani exploitation and oppression at all. He fought for the liberation and independence of the people of East Bengal, and the primary goal of his long and struggling life was the independence of Bangladesh. Under his leadership, the Bengali nation participated in a bloody war to achieve their rights. The entire people of Bengal accepted Bangabandhu's instructions and orders without hesitation, and the spontaneous trust of the Bengalis in him in front of the world was astonishing.

In his historic speech on March 7, 1971, he said, 'This time's struggle is our liberation struggle; this time's struggle is our struggle for independence.' This historic speech inspired the Bengali nation to participate in the liberation war to end Pakistani exploitation and achieve independence. Bangladesh became independent due to Bangabandhu's relentless struggle.

Bangabandhu's Nationalism and Visionary Thinking

As a result of Bangabandhu's lifelong struggle, the Bengali nation gained independence and a unique status in the world as a nation of heroes. This is the most outstanding achievement in the thousand-year history of the Bengali nation. It was possible because of Bangabandhu's visionary, thoughtful, courageous, and magical leadership. Standing on the gallows in the movement for the rights of the Bengali nation, he never compromised with the Pakistani rulers and injustice. He was not afraid of the gallows. Even when facing death twice, he said - 'When going to the gallows, I will say, I am a Bengali, Bengal is my country, Bengali is my language'. Bangabandhu Sheikh Mujibur Rahman played an adventurous role in this long journey of Bangladesh's independence struggle.

'Freedom struggle, Bengali nationalism, Bengali freedom, Joy Bengal, Liberation War, and Independent Bangladesh' - whatever we call them, the other names are 'Bangabandhu.' Even today, wherever there is a struggle for freedom around the world, Bangabandhu is the inspiration. They learn from his unselfish and pure native thinking and consciousness. Due to the historical consciousness, national heritage, and progressive development of the Bengali nation, Bangabandhu fulfilled and succeeded in the cherished dream of the Bengalis for a thousand years by creating an independent sovereign Bangladesh through the Great Liberation War of 1971.

In his speech at the Race Course Maidan on January 10, 1972, Bangabandhu Sheikh Mujibur Rahman said that Bangladesh would be an ideal state. This state would be run based on nationalism, democracy, socialism and secularism. In that light, the Constitution of Bangladesh was written in 1972. According to him, Bangladesh became independent based on this ideal. In his speech to the Constituent Assembly on October 12, 1972, he said- 'I believe in Bengali nationalism, Bangladesh will run on Bengali nationalism. Therefore, the country will be run on that basis.

According to Bangabandhu, Bengali culture, heritage, and nationalism are built with Bengalis' blood. He adopted nationalism as one of the state ideals in the Constitution of independent Bangladesh. That is why it is said that as an idealistic and self-sacrificing political leader, Bangabandhu was a successful embodiment of the anti-imperialist nationalist movement.

Socialism was Bangabandhu's goal

Bangabandhu fought for the overall liberation of Bengalis at every stage. The desire for the freedom of the Bengali nation has always echoed in his voice. On July 18, 1969, Sheikh Mujibur Rahman said in an interview with a journalist at his residence - I struggle to establish the just demands of the poor people; I am a socialist. In the 1970 election campaign, the Awami League leaders led by Bangabandhu also used the word 'socialism' repeatedly in various statements and speeches. In particular, Bangabandhu associated the word socialism with the independence of East Bengal in his consciousness.

On the occasion of the 1970 general election, on January 30, 1970, at the Awami League public meeting in Rajshahi, Bangabandhu said he would establish a socialist social system and mentioned various steps for this purpose. He said that if the Awami League wins the election, the jute business, banks, insurance companies, and essential industries will be nationalized. He further said that he declared in a loud voice that he would be able to improve the fate of the deprived people of this country by establishing autonomy, democracy, and socialism.

Therefore, he said in an election rally on 30 October 1970-'If the vested interests try to conspire again after the elections, I will call for a mass movement to eliminate them. This is my last struggle for the welfare and liberation of the people of Bengal.' In response to a journalist's question on Bangabandhu's 52nd birthday in 1971, he said, ' The overall liberation of the people is my greatest and most sacred wish.' Bangabandhu Sheikh Mujibur Rahman's lifelong philosophy was the Bengali nation's economic, social, and political liberation. That is why he spent most of his political life struggling against the British-Pakistani colonial rule. He dreamed of building a society free from exploitation and worked accordingly. He thought about the liberation of the oppressed, exploited, poor, and hardworking people, reflected in his every action and thought.

In his speech to the Constituent Assembly on October 12, 1972, he said - 'I believe in socialism - where there will be a society without exploitation. I believe in secularism, where people of all religions will enjoy equal opportunities. Since Bangabandhu was influenced by socialist thought, he thinks that he had resolved to establish socialism, i.e., an exploitation-free society in the country gradually, not through revolution, and he was firmly determined in this regard. As a result, he wanted to end the exploitation of people. Therefore, he adopted socialism as one of the basic principles of independent Bangladesh. On September 9, 1973, at an international conference, Bangabandhu said, 'The world is divided into two camps - the exploiters and the exploited. I am for the exploited'. He will bring smiles to the faces of Bengal's poor and suffering people and build a golden Bengal - this was his life's vow.

In August 1972, at the Chhatra League conference, Bangabandhu clearly said - 'As long as the poor people of this country cannot eat their fill, as long as they do not escape from oppression and injustice, as long as there is no exploitation-free society, true freedom cannot come.' By fulfilling these fundamental rights of food, clothing, housing, education, and health, the people of Bengal will have a better life, be freed from the curse of poverty, and eliminate unemployment. These thoughts were constantly in his mind and thoughts. Bangabandhu formed the Land Reform Board to improve the fate of independent Bangladesh's exploited and deprived peasant class, identify the real landless farmers, and make arrangements for the fair distribution of private land.

There is no alternative to producing agricultural products for economic liberation and growth. As a result, Bangabandhu Sheikh Mujibur Rahman called for a green revolution. To make the slogan 'If farmers survive, the country survives' a reality, he made arrangements to rehabilitate farmers. He even took steps such as providing accessible agricultural inputs, seeds, fertilizers, pesticides, and machinery, waiving land rent up to 25 bighas, determining fair prices for farm products, etc. Bangabandhu Sheikh Mujibur Rahman did all these things through his thoughts and philosophy for the all-around development of the oppressed and exploited society farmers, social justice, and poverty alleviation.

Bangabandhu Sheikh Mujibur Rahman's political philosophy called for the formation of cooperatives in every village. With the help of these cooperative societies, farmers adopted modern technology and played an essential role in agricultural development. All this was possible due to his political thoughts and foresight.

Bangabandhu's Struggle to Establish Democracy

Bangabandhu spent most of his political life outside state power and struggled against colonial and undemocratic state power. Such leadership like Bangabandhu's is scarce in the democratic freedom movement in the world. Bangabandhu had a weakness in Western parliamentary democracy because parliamentary democracy would guarantee the protection of every citizen's fundamental and political rights. He wanted to establish a democracy of the exploited - one that would be run for the exploited people, in their interests and by them. As a result, Bangabandhu said - 'I believe in democracy. Democracy - that democracy that brings about the welfare of the people.' In his speech at the Awami League council on March 6, 1964, Bangabandhu called for unity to restore democracy.

He also said it is impossible to establish public welfare and a fair social system if democracy is not based in the country. On March 29, 1964, at the meeting of the All-Party Struggle Committee, Bangabandhu declared that "the people will not pay taxes until universal suffrage is given." Bangabandhu Sheikh Mujibur Rahman expressed his belief in democracy and the people's right to vote while formulating the constitution in 1972. In a speech to the Constituent Assembly on October 12, 1972, he said, "I believe in democracy; I believe in the people's right to vote."

Bangabandhu wanted to ensure the people's socio-economic and political rights through democracy. He also emphasized freedom of conscience, expression of personality, protection of privacy of private correspondence, and freedom of movement. Bangabandhu Sheikh Mujibur Rahman said in the introduction to the draft constitution - 'A true vibrant democracy must be established where the people live with freedom and dignity and justice and equality prevail.' Bangabandhu believed in democracy and the people's right to vote, so he participated in the United Front elections of 1954 and even in the general elections of 1970 under the Pakistani government; the Awami League participated under his leadership and won an absolute victory.

During the Liberation War, the Mujibnagar government was formed in the absence of Bangabandhu Sheikh Mujibur Rahman, but he was elected as the head of government based on democracy. After Bangladesh became independent, Bangabandhu wrote the Constitution of Bangladesh while serving as the head of government and arranged for general elections in 1973 based on that constitution. This was an expression of ensuring democracy and the people's right to vote. He believed that the rights of the people would be established through democracy.

 Bangabandhu's Secularism and Non-Secularism Bangabandhu believed in secularism and non-secularism. During the Hindu-Muslim riots, Bangabandhu came forward to help them and worked at the shelter center to provide for them. As a result, the consciousness of secularism was awakened in him because of the situation. He thought that people of all religions should enjoy equal opportunities and facilities. Therefore, Bangabandhu renamed the party Awami League in 1955 by dropping the word Muslim from the Awami Muslim League. Despite being a Muslim-majority region, this work was mainly possible because he believes in secular and non-communal values. As a result, he could unite all communities and ethnic groups.

He chose secularism as the ideology of his party. Due to this, people of all communities participated during the Liberation War, regardless of religion or caste. He believed in the equal rights of all citizens irrespective of race, religion, caste, or community. In a speech to the Constituent Assembly on October 12, 1972, he said - 'Bangladesh will be a secular state. Secularism does not mean irreligion. Muslims will follow the religion of Muslims, and Hindus will follow their religion. Christians and Buddhists will follow their religion. No one can interfere in anyone's religion. If someone uses it, I believe the people of Bengal will reject him.

The first constitution of independent Bangladesh was written in 1972, and one of the four fundamental principles of the state was 'secularism'. In his welcome speech to the parliament on November 4, 1972, Bangabandhu said - 'Religion is a very sacred thing. Sacred religion should not be used as a political tool. If someone says that religious rights have been curtailed, I will say that religious rights have not been curtailed. We have made arrangements to protect the rights of 75 million people.'

Through constitutional law, the path of practicing religion-based politics was closed, and the path of secularism became easy. Bangabandhu added 'secularism' to the constitution to ensure equal rights for the state's people of all groups, castes, and religions. Bangabandhu wanted to build a new society without discrimination. He was a unique example in the history of national liberation struggles worldwide. Establishing peace in the state and society and maintaining solidarity among the people was Bangabandhu Sheikh Mujibur Rahman's political philosophy.

Significance of Bangabandhu's Political Philosophy

Bangabandhu Sheikh Mujibur Rahman's life, political work, state management, and sacrifice are essential in world history. Bangabandhu's political thoughts and philosophy need to be discussed in detail, especially among the new generation. From his student life until his death, Bangabandhu worked to establish the rights of the Bengali and Bengali nation and change the fate of the exploited and deprived people. He even struggled throughout his life to establishing the people's vote.

Bangabandhu relentlessly established equal rights for all religions and ethnic groups in this country, which is still remembered today. Because he believed in Bengali nationalism, he devoted himself to establishing a secular state and incorporated it into the constitution. Because he believed in a democratic state and a socialist system of governance, he guided himself in that regard. These activities and events are the expression of his political philosophy. Bangabandhu's 'democracy of the exploited' is the full embodiment of democracy aimed at the welfare of the oppressed peasant and working class.

Bangabandhu intended that this country's peasants and working class would systematically and without discrimination rule the state. Those who dream of becoming capitalists by prolonging the pain of the exploited are the ones who try to distort the 'democracy of the exploited'. In the world's political history, renowned philosophers and political leaders have given birth to numerous ideologies. Some are still appreciated. Some are getting dirty in the dust of time. Some new ideologies are again being established by challenging the old ideologies.

Our beautiful world moves forward in the cycle of new and old. Although Bangabandhu was the son of an agricultural family, he was well aware of the petty bourgeoisie. Growing up in a colonial social system, he not only witnessed exploitation and deprivation but also faced communal riots and riots. His student life in Kolkata was wholly connected with politics. He followed the democratic system since his student life. He rose to the top of the leadership not by becoming a self-proclaimed leader but by winning the people's hearts. In the character of Bangabandhu, along with adhering to democratic discipline, the socialist distribution system was also active. If we observe the politics of the Indian subcontinent, it will be seen that everyone who has done politics on this soil has done one-sided politics.

Bangabandhu was well aware of the pre-revolutionary and post-revolutionary situations in all the countries where revolutions occurred. He knew why a revolution failed. He had seen that 20 million people were killed during the Russian Revolution. The same thing happened in China. China killed about 30 million people in the name of the Cultural Revolution. Although Bangabandhu did not witness these events, Bangabandhu knew their historical context well. That is why he did not want a post-independence civil war. Bangabandhu never allowed any movement to fail during his lifetime.

There is no example of such a failed movement in Bangabandhu's political history that could have broken the morale of the workers and the familiar people. Bangabandhu gradually moved on his specific path, knowing the people's thoughts. Whenever Bangabandhu got the opportunity, he would talk about the democracy of the exploited. He wanted to convey his thoughts gradually to the ears of the people. This is indicated in his following speech - I once said in this House, Speaker, that we want the democracy of the exploited.

Those who looted money in the dark of night, those who are wealthy, and those who give money to foreigners to buy votes do not have democracy - they have a democracy of the exploited. This is not a matter of today - it is a matter of long ago, and that is why we have to change our regime today. It is challenging for the young generation, who have seen Bangladesh emerge as an independent country and witnessed the outstanding contribution of the Father of the Nation, Bangabandhu Sheikh Mujibur Rahman, to express their assessment of Bangabandhu's activities and political thought in simple language.

Even then, it is our responsibility to convey to the generation the political confidence and ideals of Bangabandhu, the historical hero of our Bengali nationhood. Bangabandhu used to organize millions of people in the movement. Still, his goal was a non-violent and peaceful movement to achieve rights by creating public opinion through democracy, and the undemocratic system could be changed. In various places in his prison diary, he wrote in detail about the evils of undemocratic governance. He also expressed his fear that the country could move towards terrorist politics if it could not democratically conduct opposition politics.

When the Pakistani government subjected Awami League workers to arbitrary imprisonment and persecution during the Six-Point Movement and gave instructions against the media from publishing news, he expressed his misgivings about the future of democracy. Even in people's politics, those who become big-time leaders are often not very involved with the people. They talk about leading the people towards some noble cause. They usually remain above the people. Bangabandhu is an exception. He always saw himself as one with the people of Bangladesh and repeatedly mentioned his love for the people on one hand and the people's love for him on the other.

In both of Bangabandhu's books, we find descriptions of the sacrifices and struggles of many of his colleagues and many workers of the Awami League, known and unknown, on the one hand. Bangabandhu was a man of the ordinary people; he knew and learned about their hopes and aspirations from the people. On the other hand, he was a leader of the people. He wanted to move the familiar people's hopes and aspirations towards progress. He had the last word of trust in people in all matters. He often expressed the goal of Bangabandhu's activities in two straightforward words. He usually said that his goal was to 'build a golden Bengal' or he wanted to bring smiles to the faces of the sad people. Bangabandhu used to speak in straightforward language in his public meetings. So, his speech was clear. For example, in a public meeting in 1972, immediately after the independence of Bangladesh, he said, what do I want? I want the people of Bengal to eat rice to their entire stomach.

What do I want? The people of my Bengal are happy. What do I want? The people of my Bengal to play and laugh. What do I want? The people of my golden Bengal laugh again with all their hearts. Bangabandhu did not bother about the economic growth rate or other theoretical issues in his speeches. He knew exactly how precious a smile is in life, and his goal was to acquire that priceless wealth. If the young generation wants to enter politics, they must capitalize on Bangabandhu's political ideals and self-confidence and commit to building the Golden Bengal of Bangabandhu's dream.

On January 25, Bangabandhu called on all political parties and leaders of the country to join this national party. He realized the need to reduce dependence on foreign aid and make the Bengali nation self-reliant. Therefore, he reorganized the economic policies to achieve independence. He announced the program of the second revolution to create food, clothing, housing, medical care, education, and work opportunities for the people by making independence meaningful, the goal of which was to suppress corruption, increase production in farms and factories, control population and establish national unity.

Bangabandhu united all political, professional, and intellectual circles on June 6 to achieve rapid progress towards this goal and created a platform, which he named Bangladesh Krishak-Shramik Awami League. Bangabandhu was elected the chairman of this party. He called upon the entire nation to unite and participate in the struggle for economic liberation and received an unprecedented response. Within a very short time, the country's financial condition improved. Production increased. Smuggling stopped. Prices of goods came within the purchasing power of the common man. With enthusiasm and new hope, the country's people united and started moving forward to bring the benefits of independence to the people's homes.

Written By: Hiren Pandit 

Hiren Pandt, is an essayist and a researcher

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