[🇧🇩] 21st February---Our Language Movement Day

[Saif]

Date of Event: Feb 21, 2025 Source : https://www.thedailystar.net/news/bangladesh/news/president-ca-pay-homage-language-heroes-3829691

President, CA pay homage to language heroes

Photo: PID

President Mohammed Shahabuddin and Chief Adviser Professor Muhammad Yunus have paid rich tributes to the martyrs of the historic Language Movement, marking the Amar Ekushey and the International Mother Language Day.

They separately paid homage by placing wreaths at the Central Shaheed Minar in the capital after 12:01am today, reports BSS.

The president and chief adviser stood in solemn silence for some time as a mark of profound respect to the memories of the Language Heroes.

Dhaka University Vice-Chancellor Professor Niaz Ahmed Khan welcomed them upon their arrival at the Central Shaheed Minar.

Advisers to the interim government, chief justice, chiefs of the three services, freedom fighters, diplomats and high civil and military officials were present on the occasion.

Photo: Rashed Shumon/Star

Later, the Shaheed Minar was opened to the public when hundreds of people from all walks of life placed flowers to recall the supreme sacrifice of the language heroes on this day in 1952.

The day will also be observed around the world since UNESCO recognised the 21st February (Ekushey February) as the International Mother Language Day on November 17, 1999.

This year's UNESCO topic of the day is "Make Languages Count for Sustainable Development".

Earlier, Chief Adviser Professor Muhammad Yunus today issued a message paying rich tribute to people of all languages in the world, including Bangla, on the occasion of the great Martyrs' Day and the International Mother Language Day-2025.

In his message, he said the Bengali nation, which had endured centuries of enslavement and domination, achieved its first victory in its struggle for independence on February 21, 1952.

The language movement holds special significance in the history of the Bengali nation's liberation movement, he added.

Photo: Rashed Shumon/Star

The day's programmes include: paying respect to language martyrs by placing wreaths at the Central Shaheed Minar beside Dhaka Medical College and Hospital and other local Shaheed Minars across the country at one minute past zero hour, holding discussions highlighting the significance of February 21, wearing black badge, keeping national flag half mast, hoisting black flag atop the buildings, paying tributes to the martyr's graves in City's Azimpur and bringing out "Provat Feri".

The day is a public holiday.

In observance of the day, the Central Shaheed Minar premises was decorated with paintings, graffiti, buntings and selected verses in the mother language.

Tight security measures have been enforced around the Central Shaheed Minar, its adjoining areas and Azimpur graveyard of the language martyrs.

Different political, social, cultural, professional bodies have taken various programmes including cultural functions to observe the Amar Ekushey in a befitting manner.

The national flags will be kept half-mast at all the buildings of government, semi-government, autonomous and private organisations and educational institutions.

All educational institutions, local government bodies, district and upazila administrations, Bangladesh missions abroad will take proper measures to observe the day.

Fateha and Qurankhwani will be offered at Azimpur graveyard and special prayers will be arranged at mosques and all other places of prayers across the country seeking eternal peace of the souls of the language martyrs.

On the occasion, road islands and other important places in the capital will be decorated with festoons inscribed with letters of different languages including Bangla.

Public and private media will air special programme while newspapers will publish special supplements marking the day.

Bangladesh missions abroad will organise different programmes, including placing wreaths at Shaheed Minar, discussions on Bangabandhu and Language Movement, and book and photo exhibitions where diplomats of different countries and Bangladeshi expatriates will join.

Marking the day, Bangla Academy, Bangladesh Shilpakala Academy, Kabi Nazrul Institute, National Book Centre, Islamic Foundation, Bangladesh National Museum, Department of Archaeology, Department of Public Libraries, International Mother Language Institute, Department of Archives and Library, Bangladesh Folk Art and Crafts Foundation, Bangladesh Shishu Academy, Small Ethnic Groups Cultural Institute, three districts in hill tracts, Tribal Cultural Academy in Birishiri of Netrokona, Rajshahi Divisional Ethnic Minority Cultural Academy (RDEMCA), Manipuri Lalitkala Academy, Cox's Bazar Cultural Centre and other organisations and institutions will organise various events.

On February 21 in 1952, Salam, Rafique, Shafique, Jabbar and Barkat embraced martyrdom in police firing in front of the Dhaka Medical College and Hospital (DMCH) as they took to the street to intensify the campaign to establish Bangla as the state language of the then Pakistan, sowing the seeds of subsequent movements for the country's independence.

They were killed as police opened fire on students demonstrating under the All-Party Students Action Committee against conspiracies of Pakistani rulers to declare "Urdu" as the only state language.

The movement for Bangla, however, did not stop and Pakistan government on February 29, 1956 was compelled to recognise Bangla as one of the state languages besides Urdu.

The decision, however, could not stop the movement against repression and misrule of Pakistani government that subsequently led the Bangalee to the War of Independence and the emergence of Bangladesh.​

 

[Saif]

Language movement awakens sense of nationalism, unity: Tarique

Tarique prayed for the eternal peace of the departed souls of the 1952 language martyrs and extended his condolences to the members of their bereaved families

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Language movement awakens sense of nationalism, unity: Tarique

BNP acting chairman Tarique Rahman has described February 21 as an unforgettable chapter of the nation's history and said the great language movement always awakens the sense of nationalism and unity.

"The language movement awakens our sense of nationalism and unity. The great language movement is the first step towards achieving the nation's freedom movement," he said in a Facebook post last afternoon marking the International Mother Language Day.

Tarique said, "On the blood-stained February 21, Dhaka University students shed their fresh blood to protect our mother tongue. Many including Salam, Barkat, Rafiq, and Jabbar sacrificed lives on that day."

He said February 21 is now observed as the International Mother Language Day around the globe.

Tarique added, "Language movement in 1952 intensified the path towards the country's all democratic and self-determination struggles, ultimately leading to our national independence through a bloody war. The people were freed from shackles and regained a sovereign land."

"Despite the country's independence, authoritarian forces continue to conspire to impose their dominance over our language and culture, with an aim to serve a particular group, so that we cannot stand tall in the global community," he said.

However, the people of this country have consistently resisted both the domestic and foreign conspiracies with unprecedented courage, he added.

"In order to prevent the nation from being suppressed, we must work together to strengthen and sustain justice, human equality, and true democracy," he said, adding, "The democratic forces, which believe in independence and sovereignty, must remain vigilant to ensure that none can ever imprison the democracy in harsh shackles."

"The undying spirit of February 21 will inspire us in this endeavour," he said.

Now, with the recognition of February 21 as International Mother Language Day, the movement has been established globally as symbol of preserving the dignity of the mother tongue, Tarique said, wishing success of various programmes being taken by different social, cultural, and political organisations marking the day.

Tarique prayed for the eternal peace of the departed souls of the 1952 language martyrs and extended his condolences to the members of their bereaved families.​

 

[Saif]

A forgotten hero of the Language Movement

The nation will observe International Mother Language Day today, and pay tributes to the heroes of our Language Movement.

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A forgotten hero of the Language Movement

The nation will observe International Mother Language Day today, and pay tributes to the heroes of our Language Movement.

Yet, question remains, do we remember all our language heroes? Have they all been recognised by the state for their valour and contributions?

Like Saleha Begum, a hero of the Language Movement in Mymensingh, who passed away on August 19, 2004, without receiving any state recognition for her contributions.

Even, her expulsion from Mymensingh Muslim Girls High School for her leadership and involvement in the movement was not revoked.

The incident of Saleha's expulsion from the school for joining a procession and hoisting black flag on February 21, 1952, has been mentioned in page 124 of "Ekusher Smrity", a book published by Prothoma Prokashon.

Saleha's daughter Syeda Farida Akther, and son Syed Shakeel Ahad, spoke to this correspondent about the life and struggles of her mother.

Born in Pirojpur sub-division on September 24, 1935, to AM Ashraf Ali, the then sub-registrar of the sub-division, and Monirunnesa Khatun, Saleha was the third of five siblings.

She continued her studies in Mymensingh under patronage of her maternal uncle, CA Mannan, who was an officer of Forest Department in the district.

In 1952, during the Language Movement, the Rashtrabhasha Chhatra Sangram Parishad organised protests against the killings of students in Dhaka.

Saleha, a student of Mymensingh Muslim Girls High School, joined the procession in Mymensingh on February 21. In solidarity with the movement, she lowered the national flag at her school, cut her burqa to make a black flag, and hoisted it.

This act angered the school authorities, and, on the orders of the local magistrate DK Pawar, Saleha was expelled.

Four days later, on February 25, Saleha was forced to leave school, marking the end of her formal education.

Despite the setback, she moved to Moulvibazar's Kulaura and dedicated herself to teaching at Kulaura Girls High School, serving without pay for four years.

A passionate advocate for education, Saleha established "Boyshko Nari Shiksha Kendra" in Kishoreganj in 1976-1977, at her in-laws' home, to enhance literacy among elderly women in the region.

She passed away in 2004, leaving behind a legacy of resilience and dedication to the Language Movement and education.

"Our family continued efforts to have my mother's expulsion order rescinded, including recent petitions submitted to the Mymensingh divisional commissioner. The acknowledgment of her contribution to the Language Movement, even posthumously, remains a long-standing demand from our family," Ahad said.

"My mother's story is not just one of personal sacrifice but also of perseverance. Despite the obstacles she faced, including being denied further education and subjected to social and familial ostracism, she continued to serve her community through teaching. She later founded an educational institution to empower others, particularly girls, with education," said Farida.

Ahad said there have been efforts made by local authorities, including an order issued by the Mymensingh divisional commissioner's office in 2020, to revoke the expulsion order. However, the action has yet to be fully implemented, he added.

Bulbul Khan Mahbub, a language movement hero and freedom fighter from Tangail, said he came to know about the bravery of Saleha from his elder sister Sophiya Khan, who was the headteacher at Mymensingh Muslim Girls High School in 1952.

"As we continue to honour the memory of the Language Movement, it is essential to ensure that all those like Saleha Begum are given their rightful place in history," Mahbub added.​

 

[Saif]

Bangladeshi musicians reach Paris to commemorate Language Movement with UNESCO

Bangladeshi musicians are all set to perform at the UNESCO headquarters in Paris as part of the 25th-anniversary celebrations of International Mother Language Day. The prestigious two-day event, marking the silver jubilee of this significant recognition, will take place later today and tomorrow.

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Bangladeshi musicians reach Paris to commemorate Language Movement with UNESCO

Photo: Collected

Bangladeshi musicians are all set to perform at the UNESCO headquarters in Paris as part of the 25th-anniversary celebrations of International Mother Language Day. The prestigious two-day event, marking the silver jubilee of this significant recognition, will take place later today and tomorrow.

Cultural adviser and filmmaker Mostofa Sarwar Farooki shared a series of pictures on social media, capturing the enthusiasm of the performers. "The Bangladesh cultural team at the UNESCO headquarters today. I am sure they will get you enthralled tomorrow evening, Paris time: 6:15pm," he wrote, expressing confidence in the team's ability to showcase Bangladesh's rich cultural heritage on a global stage.

International Mother Language Day, officially recognised by UNESCO in 1999, has been observed across United Nations member states since February 21, 2000. This year's celebrations hold special significance as they commemorate 25 years of the recognition of Ekushey February, a day that honours the sacrifices made for the preservation of the Bengali language during the Language Movement of 1952.

The event will feature a series of cultural performances and discussions. Professor Muhammad Yunus, chief adviser of the interim government, has been invited as the guest of honour and will deliver a virtual address. Additionally, Mostofa Sarwar Farooki will engage in a ministerial-level discussion alongside representatives from various member states.

A talented group of musicians, including Islam Uddin Palakar, "Kotha Ko" famed rapper Shezan, Shunno's Imrul Karim Emil, and the all-female ethnic community band F Minor, along with Parsha Mahjabeen, Tuntun Baul, Jalal, Mithun Chakra, and Jahid Nirob, are in Paris. Their performances will honour Bangladesh's linguistic and cultural legacy.

Islam Uddin Palakar will deliver a fusion performance featuring Shezan's song "Kotha Ko" alongside a tribute to the Language Movement of 1952. Parsha Mahjabeen and Tuntun Baul will present the Lalon Geeti classic "Jaat Gelo". Emil is scheduled to perform "Shono Mohajon," while F Minor's vocalists, Pinky Chiran and Parsha Mahjabeen, will sing "Amar Bhaier Rokte Rangano" in Noagri, Garo, Chakma, and Bangla. Additionally, Islam Uddin Palakar will perform the renowned pala "Pashan Mon Re".

The event performances have been directed by filmmaker Tanim Noor, with musical direction led by Jahid Nirob. A documentary featuring writer-researcher Badruddin Umar and language movement veteran Tahmina Saleh, directed by Tanim Noor, will also be screened.

This momentous celebration is supported by the Embassy of Bangladesh in Paris, France, and serves as a significant opportunity to showcase the nation's rich cultural traditions while reinforcing the importance of linguistic diversity and heritage on a global platform.​

 

[Saif]

Bangla still largely out of public sphere

The use of Bangla is still largely out of the public sphere despite legal mandates...

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Bangla still largely out of public sphere
M Moneruzzaman 21 February, 2025, 00:36

The use of Bangla is still largely out of the public sphere despite legal mandates.

English is still dominating court proceedings, signboards, and official documents.

Besides, distortion of Bangla is continuing as authorities fail to enforce laws designed to protect and promote its appropriate use.

Most of the verdicts and orders from the Appellate Division and the High Court continue to be issued in English, while lawyers continue to submit petitions in English despite amendments to Appellate Division rules and High Court Division rules and allowing petitions to be filed in Bangla.

Private entities and commercial establishments widely use English on nameplates and signage, while dramas, serials, and radio programs frequently distort Bangla language.

Jurist Shahdeen Malik told New Age that the lack of proper legal vocabulary prevents the full adoption of Bangla in courts.

‘That is why, despite our wishes, we cannot use Bangla as the court language,’ he said.

Shahdeen emphasised the need for Bangla Academy to systematically translate legal and academic texts from English into Bangla.

He, however, said that many existing translations failed to convey accurate meaning, further complicating the transition.

‘Bangla has been distorted in dramas and across social media because of a lack of quality content,’ he added.

Enforcing Bangla as the state language cannot happen overnight, Shahdeen said and added that English remained essential for legal and official purposes as it had become a universal language in the modern world.

Justice Sheikh Md Zakir Hossain, a judge of the High Court Division, has been delivering verdicts and orders in Bangla since his elevation to the bench on April 18, 2010.

He told New Age that willingness alone was enough to implement Bangla in court decisions.

‘Writing verdicts in Bangla takes more time than in English, but it is not difficult,’ he said and added that bench officers lacked training to take dictation in Bangla.

Supreme Court lawyer Md Eunus Ali Akond noted that a 2014 High Court directive mandating the use of Bangla in hoardings, signboards, nameplates, and vehicle number plates had been widely ignored.

The order, pronounced in Bangla, was issued in response to his public interest writ petition but the government had not responded to the ruling, and subsequent High Court benches had shown little interest in enforcing it.

The court also sought an explanation for the government’s failure to implement the Bangla Language Introduction Act 1987. Despite this law, English continues to dominate Supreme Court proceedings, the Supreme Court Bar Association, and even nameplates and signboards within the judiciary.

In 1987, a legal challenge questioned the validity of plaints filed in English after the enactment of the Bangla Bhasha Prochalan Ain.

The defendants argued that Section 3(1) of the Act mandated that all petitions in subordinate civil courts should be written in Bangla, rendering those in English invalid. However, trial courts rejected their petitions, and a subsequent High Court Division ruling allowed the continued use of English alongside Bangla.

The High Court further ruled that under the Code of Civil Procedure, the language of subordinate courts would remain unchanged unless the government decided otherwise.

The government, however, has not formally declared Bangla as the language for subordinate courts though most verdicts and orders there are now written in Bangla.

Article 3 of the constitution states, ‘The state language of the Republic is Bangla.’

Article 23 mandates measures to conserve cultural traditions and national language.

Section 137 of the Code of Civil Procedure states that the language of subordinate courts shall remain unchanged unless directed otherwise by the government.

Section 138 allows the High Court to require evidence to be recorded in English in specific cases.

The Code of Criminal Procedure also permits charges to be written either in English or in Bangla.

In 2011, the Law Commission proposed the full implementation of the 1987 Act, but successive governments took little action.

Senior Supreme Court lawyer MK Rahman criticised the excessive use of English in all spheres of life and said that it reflected a lingering colonial mindset.

He urged the authorities to enforce the laws to ensure the use of Bangla in all sectors.

A Supreme Court official said that during the Awami League regime, the court, with assistance from the law ministry, introduced Amar Bangla—a software that translates English verdicts into Bangla. In contrast, India provides translations of English verdicts in nine regional languages.

The experts observed that the continued dominance of English in courts and public spaces highlights a persistent gap between legal mandates and enforcement, leaving the fate of Bangla as the country’s state language in limbo.​

 

[Saif]

MINORITY LANGUAGES: Hardly any progress in preservation, education

The International Mother Language Institute has made little progress in preserving 40 national minority languages in 14 years since its inception in 2010...

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MINORITY LANGUAGES: Hardly any progress in preservation, education
Kamrun Nahar Sumy 19 February, 2025, 23:23

New Age photo

The International Mother Language Institute has made little progress in preserving 40 national minority languages in 14 years since its inception in 2010.

The Multilingual Education Programme introduced in five languages for pre-primary to Class III in 2017 has, meanwhile, hardly benefited children studying in Chakma, Marma, Tripura (Kok Borok), Garo and Sadri.

‘Eighteen of the 40 ethnic languages have writing systems. But most of them are not in use. There are hardly any coordinated efforts to develop and preserve the languages,’ said Mathura Bikash Tripura, the executive director of Zabarang Kalyan Samity, which has been working on mother tongue-based education since 2006.

Experts emphasise that the shortage of teachers, lack of training and oversight and no specific time for multilingual education in school routines hinder the proper implementation of the programme.

The institute, mandated to preserve all languages, document and research endangered languages, develop writing systems for unwritten languages and compile dictionaries, could neither develop writing systems for languages in need nor conduct research and make documentation on or compile dictionaries for any languages that face extinction.

A linguistic survey that the institute began in 2013 and completed in 2018 has identified 41 languages, including Bangla, that are in use. Fourteen of them are classified as endangered.

Of the endangered languages, 10 are spoken by fewer than 1,000 people. The number of Rengmitca speakers declined from 40, when the survey began, to half a dozen in 2025. Kharia has only two speakers now.

Mathura, who received the institute’s International Mother Language Award in 2021, has said that the institute has plans to publish the survey details in 10 volumes. But it has failed to do the task, which could be a significant step towards preserving the languages.

The institute’s director Mohammad Ashaduzzaman has said, ‘The institute has plans to document four endangered languages — Rengmitca, Kondo, Patro and Kharia. But, information collection on Patro has so far been done.’

Ashaduzzaman has said that the institute needs to take up a project to publish the survey details, noting that developing writing systems is a critical task which needs a budget.

The first phase of the Multilingual Education Programme was launched keeping to the National Education Policy 2010, which aims to ensure children’s right to education in their first language. A textbook and an exercise book are now given to pre-primary students in their language.

Students of Class I and II are given the Amar Bangla Bai text and mathematics textbooks translated into their language. Class III students are given only the Amar Bangla Bai text translated into their language.

Jiban Lal Chakma, the headteacher of the Terachara Government Primary School in Khagrachari, has said that the school has Chakma and Tripura students, but there has been no teacher for the Tripura language since 2023. The teacher for Chakma has been on maternity leave since November 2024.

He has also said that the routines that the government approves do not have classes for multilingual teaching, making the classes irregular, which hampers learning.

Jayas Chakma, a Class IV student of the school, has said that he cannot read Chakma or write in the language.

Mathura, who wrote the Kok Borok textbooks, has said that there are some teachers in the Chittagong Hill Tracts, but many try to avoid being posted to villages because of political unrest. There are few teachers for national minority children on the plain.

He has listed the absence of training, training materials and an evaluation process as well as an inadequate budget holding back the proper implementation of the programme.

Abu Noor Md Shamsuzzaman, the additional director general of the Directorate of Primary Education who is now the acting director general, could not be reached for comments.

The Population and Housing Census 2022 that the Bureau of Statistics conducted lists 16,50,478 people belonging to 50 ethnic groups living in Bangladesh.​

 

[Saif]

Ongoing struggle for Bangla language

IN THE digital world, we are constantly engaged in communications, with English being the dominant medium. It is the language of globalisation, power and the centre. We have never fully escaped its colonial influence. We exist simultaneously in local and global spheres, inhabiting both the real...

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Ongoing struggle for Bangla language
Akhtar Sobhan Masroor 21 February, 2025, 00:00

IN THE digital world, we are constantly engaged in communications, with English being the dominant medium. It is the language of globalisation, power and the centre. We have never fully escaped its colonial influence. We exist simultaneously in local and global spheres, inhabiting both the real and virtual worlds. The digital era presents both challenges and opportunities for the Bangla language. Our limited digital capabilities, however, still pose obstacles to its development. There is lack of software, applications and web sites in Bangla; and, digital global platforms provide inadequate interface support for the language. Bangla also lags far behind in artificial intelligence and language processing.

The dominance of English content in communications and online spaces may lead to a decline in the younger generation’s proficiency and interest in Bangla. Social media now sees an unprecedented volume of Bangla writing. However, much of the emotional expression on social media occurs in English or Arabic. Instead of using Bangla to express gratitude or congratulations, many prefer English or Arabic. This is contributes to the creation of a hybrid language, blending Bangla, English and Arabic which distorts and alters the essence of the Bangla language.

The recent rise in the use of regional dialects has disrupted the standard Bengali. The development of a standardised language is linked to the emergence of nation-states. In this process, many regional words and linguistic structures were discarded. In the digital age, a standardised language is essential for communications and technological discourse. While standardisation has ensured linguistic uniformity, it has also reduced language diversity. Some individuals are now attempting to challenge this standardisation by promoting a distorted and unconventional linguistic style.

A recent trend involves artificially injecting Arabic and Persian words into Bangla. Over the centuries, Bangla has naturally assimilated numerous Arabic, Persian, Portuguese and English words. Many Arabic words entered Bangla because of religious influences and Persian was the official language until 1835. Social media reveal an increasing tendency to express emotions in Arabic or English. But can we not articulate our feelings in Bangla? Would expressing them in Bangla diminish our dignity? Would refraining from using Arabic words make us less religious? Is there any religious directive prohibiting the expression of emotions in one’s mother tongue? One can maintain religious devotion without being hostile to the Bangla language.

In the early 19th century, the development of Bangla prose, centred around the College of Fort William, led to the Sanskritisation of the language. Sanskrit was established as the foundation of Bangla, resulting in an overload of Sanskrit-derived words while many Arabic-Persian, indigenous and, even, Bengali verb forms were discarded. Some perceive this as an anti-Muslim conspiracy. This linguistic divide later fuelled Hindu-Muslim linguistic communalism. Nathaniel Brassey Halhed was a pioneer in Sanskritising Bangla, believing that Arabic and Persian words would corrupt the purity of the language. His contemporaries, Henry Forster and William Carey, neither of whom were Hindus, also sought to eliminate Arabic and Persian words from Bangla. Halhed, influenced by the similarities between Sanskrit, Greek and Latin, advocated for a Sanskrit-based Bangla.

Today, some are once again trying to forcefully reintroduce Arabic and Persian words into Bangla. After the establishment of Pakistan, efforts were even made to write Bangla in the Arabic script. Conversely, in the 1960s, secular, language-based opposition to Pakistan gained traction. Over time, Bangla overcame the influence of Sanskrit and established its own foundation. However, it is undeniable that Bangla has borrowed extensively from Sanskrit’s vast vocabulary. As scholar Anisuzzaman noted, ‘A great wealth was undoubtedly accumulated in this process, but many long-standing linguistic treasures were also lost.’

Linguistic communalists seek to divide the Bangla language into Hindu and Muslim variants. Rabindranath Tagore, who liberated Bangla from Sanskrit influence and popularised the conversational form, is now being vilified as part of this division. In the 1960s, figures such as Maulana Akram Khan, Fazlur Rahman, Abul Mansur Ahmed, Syed Ali Ahsan, Golam Mustafa and the newspaper Azad advocated for an ‘Islamic Bangla.’ At a 1954 literary conference, Muhammad Shahidullah remarked: ‘The obsession with writing Bengali in the Arabic script, introducing unfamiliar Arabic-Persian words, labelling standard Bengali as the language of the Ganges and proposing the replacement of it with the language of the Padma — these are all absurdities that have gripped a section of our literary community.’

The Bangla language has always faced attacks from its adversaries. Persian, English and Urdu have repeatedly attempted to suppress it. Not only foreign conquerors but also the local ruling elite has waged a war against Bangla —something that continues to this day. Bangla has been the language of the rural poor, never receiving recognition from the ashraf or bhadralok class that considered it inferior. In the 19th century, affluent urban Muslims in Bengal primarily spoke Urdu. Nawab Abdul Latif dismissed Bangla as the language of the Hindus and rural lower people. Historian Dr Enamul Haque observed: ‘Soon, they formed associations, held meetings, and delivered speeches in Bengali, attempting to convince the common Bengali Muslims that their language was not Bengali, not even a mixed form of Bengali, but purely Urdu.’

The ruling class in Bangladesh has never allowed Bangla to become a language of profession, administration or academia. It remains marginalised in the education system while English-medium instruction has oddly been introduced at the primary level. Universities fail to cultivate scholarly discourse in Bangla. The exploitative capitalist class continues to suppress the Bangla language. Today, Bangla is threatened by English, Arabic and Hindi as well as by internal betrayals. Learning English is essential and Arabic is necessary for religious purposes, but not at the cost of abandoning our mother tongue.

Despite immense challenges, Bangla has survived because of the rural masses who have preserved it for generations. The same resilience will ensure its survival today. However, we must also be wary of linguistic fascism — using the dominant Bangla language to suppress the languages of indigenous and minority groups in Bangladesh. Embracing linguistic diversity and plurality will enhance our democratic spirit. Let us ensure that February, the month commemorating our language movement, does not become a season of superficial linguistic sentimentality.

Dr Akhtar Sobhan Masroor is a writer and key student leader of the 1990 mass uprising in Bangladesh.​

 

[Saif]

LANGUAGE MOVEMENT: More than language

THE history of Bangladesh’s independence is deeply rooted in the Language Movement of 1952, a struggle that set the stage for an eventual liberation from the oppressive regime of West Pakistan. This movement was not merely a fight for linguistic recognition; it was the first organised resistance...

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LANGUAGE MOVEMENT: More than language
Mohammad Jashim Uddin 20 February, 2025, 22:27

Student meeting at Amtala in Dhaka University (1952). | Banglapedia

THE history of Bangladesh’s independence is deeply rooted in the Language Movement of 1952, a struggle that set the stage for an eventual liberation from the oppressive regime of West Pakistan. This movement was not merely a fight for linguistic recognition; it was the first organised resistance against the systematic political, cultural, and economic subjugation imposed on the people of East Pakistan. From the moment Pakistan was created in 1947, linguistic and cultural discrimination against Bengalis became evident. The attempt to impose Urdu as the sole state language of Pakistan sparked widespread resistance, culminating in the martyrdom of students on February 21, 1952. This tragic yet significant event was not just a moment in history but a turning point that gradually led to the formation of an independent Bangladesh in 1971. Understanding the phases of this struggle is crucial to comprehending its historical significance in the country’s journey to self-determination.

When the British left the Indian subcontinent in 1947, the partition created Pakistan as a separate state for Muslims, comprising two geographically and culturally distinct regions: West Pakistan (present-day Pakistan) and East Pakistan (now Bangladesh). Despite East Pakistan having a larger population, political power remained concentrated in West Pakistan. This imbalance became evident in 1948 when the government declared that Urdu would be the only state language of Pakistan, ignoring the fact that the majority of the population spoke Bengali. This announcement triggered protests, as Bengalis felt their language, culture, and identity were under threat. Politicians, intellectuals, and students mobilised to demand the recognition of Bengali as one of the state languages. On March 11, 1948, a massive protest was organised, leading to violent clashes with the police. When Mohammad Ali Jinnah, the founder of Pakistan, visited Dhaka later that year, he iterated that Urdu alone would be the state language, dismissing the demands of the Bengali-speaking majority. This assertion further intensified the resistance movement.

The struggle for linguistic rights continued to gain momentum over the next few years. The ruling authorities in West Pakistan attempted to suppress dissent, but their efforts only strengthened the determination of the people of East Pakistan. In 1951, the formation of the All-Party State Language Action Committee signalled a more organised movement. This committee, composed of students, political leaders and activists, planned a series of demonstrations to challenge the government’s stance. On February 21, 1952, when the government imposed Section 144 to ban public gatherings, students from the University of Dhaka and other institutions defied the order and organised a protest march. Police opened fire on the demonstrators, killing Salam, Rafiq, Barkat, Jabbar, and many others. These martyrs became symbols of resistance, and their sacrifice ignited a nationwide movement demanding linguistic and cultural rights.

The significance of the Language Movement extended beyond linguistic recognition. It exposed the structural inequalities between East and West Pakistan, highlighting the political and economic disparities that fuelled discontent among Bengalis. The success of the movement led to Bengali being recognised as one of the state languages of Pakistan in 1956. However, the deeper issues of political domination and economic exploitation remained unresolved. Over the next decade, dissatisfaction grew as the central government continued to marginalise East Pakistan in governance, economic policies, and military appointments. The political awakening initiated by the Language Movement encouraged further demands for autonomy, particularly under the leadership of Sheikh Mujibur Rahman. The six-point movement of 1966, which called for greater autonomy for East Pakistan, was a direct outcome of the consciousness developed during the movement.

The events of 1952 laid the ideological foundation for the nationalist struggle that culminated in the Liberation War of 1971. The general elections of 1970 saw the Awami League securing a landslide victory, yet the West Pakistani regime refused to transfer power. This refusal triggered mass protests and eventually led to the military crackdown on March 25, 1971. The systematic oppression and genocide carried out by the Pakistani army in ‘Operation Searchlight’ fuelled the determination of Bengalis to achieve complete independence. The war that followed was not just a political conflict but a fight for the survival of a distinct linguistic and cultural identity, a struggle that had begun with the Language Movement of 1952.

The historical importance of the movement in Bangladesh’s path to independence cannot be overstated. It was the first organised assertion of Bengali nationalism, proving that political and cultural identity could not be suppressed by force. The martyrs of 1952 inspired generations, fostering a sense of unity and resistance against oppression. February 21 is now observed as International Mother Language Day, recognised by UNESCO, symbolising the universal struggle for linguistic and cultural rights. The movement’s legacy is enshrined in the constitution of Bangladesh, reflecting the principles of self-determination, cultural sovereignty, and democracy that led to the birth of the nation in 1971.

Thus, the movement of 1952 was not just about the right to speak in one’s mother tongue; it was about dignity, identity, and the fundamental right to self-rule. It was the first step towards breaking free from the shackles of an unjust political system, ultimately paving the way for the independence of Bangladesh. The sacrifices made during this movement remain a guiding force for the nation, reminding future generations of the power of unity, resilience, and the unwavering pursuit of justice.

Mohammad Jashim Uddin is an associate professor of English at the Northern University Bangladesh.​

 

[Saif]

Govt should protect, promote minority languages

LITTLE progress in the preservation of 40 national minority languages, which the International Mother Language Institute is mandated to do, and the advancement in multilingual education for national minority children, which the Directorate of Primary Education supervises, largely brings up a...

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Govt should protect, promote minority languages
20 February, 2025, 22:19

LITTLE progress in the preservation of 40 national minority languages, which the International Mother Language Institute is mandated to do, and the advancement in multilingual education for national minority children, which the Directorate of Primary Education supervises, largely brings up a glaring government failure. The International Mother Language Institute, established in 2010 with an aim to preserve languages, document and carry out research on endangered languages, develop writing systems for the languages in need and compile dictionaries of the languages, has hardly been able to make its mark. The institute has carried out a linguistic survey, beginning in 2013 and ending in 2018, identifying 41 languages in use in Bangladesh. And, 14 of them are endangered. The institute has yet to publish the survey details. And, what is shocking is that the Rengmitca, a critically endangered Kuki-Chin language, had 40 speakers when the institute survey began, but the number of speakers has now come down to six. The Kharia language has only two speakers now.

Eighteen of the languages have writing systems, mostly not in use though, but the institute has failed to develop any writing system for the remaining languages, which is considered a condition to their preservation. On the other front, the government in 2017 introduced textbooks in the first language of national minority children for pre-primary and Class I to III. The initiative, introduced in keeping with the National Education Policy 2010, offered early primary education in five languages. But whilst the government has failed to expand multilingual education for upper primary classes, it has also failed to offer primary education in the remaining languages. Although the production of textbooks depends on the writing systems, which the International Mother Language Institute has failed to ensure, the government has not been able to offer education beyond the five languages seven years since. Whilst there is dearth of teachers to conduct classroom teaching in national minority languages, more so on the plain, the school routines that the government approves hardly have dedicated time for education in the national minority languages on offer. There are some teachers in the hill districts for classroom teaching in the minority languages, but such teachers avoid being posted to villages because of the political situation, which warrants that the government should also ensure political stability in the Chittagong Hill Tracts.

Education is a way to protect and promote national minority languages and the International Mother Language Institute and the Directorate of Primary Education, or the government for that matter, should put in special efforts in this direction. The task is more pressing with the endangered languages as their death would take away linguistic, intellectual and cultural diversity. In the milieu, the government should also work on introducing Bangla, the state language, in all spheres of national life.​