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Deep-rooted humane philosophy of Bangabandhu

Published : Saturday, 16 December, 2017 at 12:00 AM  Count : 910
Shishir Reza
People's economist professor Abul Barkat has published a book on 'Bangabandhu' from Muktobuddhi Prokasana, entitled 'Bangabandhu-Samata-Samrajjobad (15 August 2015)'. It discusses progression-development, life, political, economic, sovereignty philosophy of Bangabandhu. In addition, it analyses humane structure, dream of hunger, poverty and communal-free Bangladesh of Father of the Nation Bangabandhu Sheikh Mujibur Rahman. It's a root-exploring, a fundamental research based manuscript as projects -- if Bangabandhu alive, where Bangladesh economically, socially, culturally would attain.
Master mind Barkat raises three basic questions. First, what Bangabandhu wanted for collective welfare, his progression strategies? Second, strategies of Bangabandhu within 1314 days, possibilities to renovate war-scratched economy, politics and society -- Sonar Bangla. Third, global outlook of Bangabandhu -- is it possible to build welfare state individually under USA imperialism.
Citing the global(all men are equal, men creates history), political (socialism, democracy, secularism and nationalism) and development (discrimination-inconsistency free welfare state) outlook of Bangabandhu, this slim volume highlights an example that: Faland came to meet Bangabandhu in Bangladesh and demand to lease of Saint Martin's Island (Situated 150 miles away from Chittagong). Bangabandhu directly refused him referring responsibility for military coup in Indonesia and Argentina.
Author estimates -- the economic cost of deprivation under military dictate of 23 years would be 50 lac core taka as West Pakistan demolished all industry, infrastructure, agriculture and people livelihoods in East Pakistan. But 53 per cent people of East Pakistan wanted political freedom, social security, economic efficiency and transparency. This book provides historical evidence that 25 lac rural people whose average age was 25 years when they were killed, 1 out of 33 women raped, 1 out of 25 houses (total 43 lac houses) demolished by Pakistani military. In addition, he accounts that 300 rail bridges, 298 roads, 3000 boats, 18000 primary schools, 6000 high schools and madrassa, 19000 village huts, 3000 offices were destroyed. Also, shooting of intellectual group' was a great loss for Bangladesh.
The author discusses Bangladesh is a result of the Liberation War conducted by every religion-caste-women-men-age-sex-community of this country where 30 lac people and 2 lac women dedicated their life and dignity.
Professor Barkat explains that just within 1 year a complete constitution was constituted based on 'nationalism, socialism, democracy and secularism' under the supervision of Bangabandhu.  In 1970, the GDP was 899 core USD, 1972? 629 core USD and 1973 it was 806 core USD. He wanted to reshape war-scratched state through -- repatriation of mass people, national music and flag, ministerial bodies (12 members), employment opportunity, agricultural movement, electricity development, re-erection of roads, bridges, culverts, rail lines, telephone lines, improvement of health and education level, 5th year plan (1973-78).
Author refers the specific development planning of Bangabandhu -- to kill corrupted people, to escalate industrial and agricultural production, population planning and national unity.
But in 15th August 1975, the killing of our Father of Nation had stopped our collective state dreams. Author informs us how the conspiracy of rent-seekers, fundamentalist groups, USA PL- 480, food politics, economics of looting class, military groups killed our father of nation and hindered to build our Sonar Bangla. Writer compares the status of Malaysian economy with Bangladesh through the every indicators of economic development. He analyses the possibility if Bangabandhu alive, where Bangladesh would go financially and socially. The average GDP could be 9 per cent from 1973 to 2011, he adds.
Actually, 'inclusion of the excluded' is necessary for collective welfare, as sustainable development would not be possible without it. Nowadays in Bangladesh, discrimination and income inequality escalating; enrich economics and politics of fundamentalism, lessen quality of education, rise criminalization of politics and economics, globalization breaks the national economic strengths.
In addition, the world is run through imperialistic interests -- the ultimate fact of capitalism. It is an arbitrary and unsustainable, works of the 1 per cent for the 1 per cent by the 1 per cent. USA -- the leader of imperialistic groups is working as 'Hemisphere Policeman' to apply global grand area concept. Through the 'rotten apple theory' of Din Acheson, USA ensures global power, prestige and position. Killing of Bangabandhu was an example of their rotten apple theory.     
However, to furnish collective wellbeing, it demands uncompromising visionary leadership, liberty of poor-marginal-exterminated people, political organization with progressive ideology and finally international solidarity, writer comments. It is the responsibility of the state to create an enabling environment to trim down inequality, deprivation and discrimination and eradicate all kinds of terrorism and militarism in the interest of mass people.
To erect a discrimination free society and economy, the author assimilates the thoughts with -- Rousseau, Shakespeare, Plato, Thucydides, George Hegel, Oliver Gold Smith, Noam Chomsky, Marcus Tulius Cicero, George Orwell, Joshep Stiglitz, and Van Schendel. Author refers the speech of Fidel Castro - "I don't see Himalya but Bangabandhu" and David Frost - "Where is your power", Sheikh Mujib said, "I love people", again "Where is your weakness", he said, "I love people".
This book is an outstanding epilogue to understand the home-grown welfare philosophies of our Father of Nation. This reader friendly eight chapters' book is a treasure of knowledge and a collection of 'inclusive thoughts'.  

The writer is an Environmental Analyst & Associate Member of Bangladesh Economic Association.






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Deep-rooted humane philosophy of Bangabandhu
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