The political weaponization of the dead is an unfortunate yet enduring phenomenon in many countries, including Bangladesh, where the deceased are often used as symbols to further political agendas, fuel ideological divides, and legitimize political power. In the South Asian nation, the dead are not only remembered and revered; they are often co-opted by political forces to serve specific agendas, fuel ideological divides, and legitimize political power.
The 1971 Bangladesh Liberation War stands at the heart of this political manipulation. As a newly-formed nation in the aftermath of independence, Bangladesh's political identity has been built on the memory of this war, which resulted in the deaths of millions. A very recent example of this was seen during the monsoon revolution where the slogan was "Tumi K? Ami K? Rajakaar! Rajakaar!". The slogan was adopted after the former Prime Minister Sheikh Hasina stated that everyone taking part in the Quota Reform Movements were "Rajaakars" (war criminals who betrayed Bangladesh during the Independence War in 1971).
The Liberation War's legacy is a key site for the weaponization of memory. As noted by historian A. S. M. Ali, "The dead of 1971 are not merely victims but symbols of the nation's birth. Their sacrifices have become the cornerstone of national identity, and with them, a political contest has emerged" (Ali, 2011). This war divides the two major political factions in Bangladesh, with the Awami League identifying itself as the rightful inheritor of the spirit of the Liberation War, and the BNP contesting that narrative, particularly over the role of certain political figures associated with the Pakistani regime. This division continues to shape the country's political discourse.
One of the clearest examples of the political weaponization of the dead is the veneration of the martyrs of 1971. The Awami League, which played a central role in leading the independence movement, constantly invokes the memory of these martyrs to legitimize its political dominance. For example, the national Martyrs' Memorial in Savar, built to honor those who perished during the war, stood as a powerful symbol of the Awami League's claim to political legitimacy. The Martyrs' Memorial was frequently visited by Awami League leaders, especially during major political events, reinforcing their narrative that they are the true heirs to the cause of liberation.
The 1971 Liberation War continues to serve as a tool for both political factions to validate their legitimacy. As journalist Kazi Anwarul Haq pointed out, "Every Bangladeshi politician wants to claim the mantle of the freedom struggle, and the dead become the tokens in that game" (Haq, 2012). For example, the Awami League's framing of its former leader, Sheikh Mujibur Rahman, as the Father of the Nation has been challenged by the BNP, which claims that many of the figures who helped found the Awami League were complicit in war crimes during the 1971 war.
Similarly, during the 2013 political unrest, both the Awami League and the BNP accused each other of causing the deaths of protesters. The dead were not simply victims of violence; they became political pawns in the ongoing struggle for power. A protestor who died during clashes in Dhaka was posthumously hailed as a martyr by his party, while the opposition party denounced the death as a result of state-sponsored violence.
In these examples, the use of the dead goes beyond historical martyrs of 1971 to include victims of contemporary political violence. The rhetoric surrounding these deaths remains similarly charged, with both sides accusing the other of exploiting the deaths for political gain.
The political weaponization of the dead in Bangladesh has created a deeply polarized society. Historian Rounaq Jahan observed, "Bangladesh's politics is a struggle over memory-a battle for the moral high ground, in which the dead are invoked to justify the political actions of the living" (Jahan, 2005). The constant invocation of the dead exacerbates divisions, turning them into symbols that prevent national reconciliation. Instead of fostering a collective memory that unites the country, political parties continue to manipulate the dead for their own gain, often at the expense of social harmony.
Furthermore, the weaponization of the dead has contributed to a culture of political violence. The use of martyrdom as a justification for violence is pervasive, with both sides framing their actions as noble and necessary in the name of the dead. As a result, political violence becomes self-perpetuating, as each side believes they are justified in their actions due to the deaths of their comrades.
The political weaponization of the dead in Bangladesh reflects the deeply entrenched divisions within the nation, particularly with regards to the 1971 Liberation War. Through the use of martyrdom and the symbolism of the deceased, political leaders continue to manipulate the memories of the dead to further their own agendas. The dead are not simply mourned but are co-opted to fuel political conflicts, deepen social divides, and legitimize acts of violence. The memory of the dead is thus held hostage to the political struggles of the living. To move forward, Bangladesh must reconcile its past by reclaiming the memory of the dead as a unifying force, one that transcends political interests and promotes healing and unity rather than division.
The writer is a student of University of London and Intern at The Legal Circle
