Post-revolutionary period and its possible future ensue from the end of the ignoble political demise of Sheikh Hasina and her political party, Awami League in Bangladesh, on 5 Aug. 2024. The reflection in this note is on a matter of conscience re-building on the basis of commonly, collectively, and progressively formed maturity towards wellbeing sustainability for all of life's relationship in diversity between immanent agencies and agents in Bangladesh.
Such a national reformation for Bangladesh in its present revolutionary reawakening of a resplendent and new futuredepends upon the social fusion of consciousness. Consciousness (bibek) is the universal ingrain arising by inculcation of knowledge (ilm) and the inclusive meaning of education bearing true overarching values. The progressively emergent national maturity would form the shape and scheme of the wider scope of Bangladesh's future and hersustainability by the eligible participation.
For over fifteen years, the so-called independence of Bangladesh failed to deliver these promises to the nation as a whole comprising young and old. The subdued great expectations of this stock of national resource along with the deprivation of fairness and legitimate ownership of natural resources of Bangladesh was replaced bythe deceitful clamor of 'Digital Bangladesh', 'Smart Bangladesh', and political subservience to an unfounded specter of economic growth (unnayan). The consequences were disabling.
The incidence of multi-levels of poverty, national disempowerment, Bangladesh's international indebtedness, despicable levels of youth unemployment, and political barrier to access the knowledge-induced model of human potentiality, prevailed. The claims of the deprived citizens, of freedom of expression and action were denied.National political and social malaise militated as viruses in Bangladesh's abject deprivation in the face of unspeakable inequality and political and economic corruption.
The goal of wellbeing, including in it that of economic development, was ignored by the politically favored class.The education policy remained devoid of conscience-generating curriculum of educational institutions for the common good of wellbeing for all. The political group-interests of the nation ignored the conscious value-perspective of a maturing citizenship.
To change, transform, and reinstall the derailed future of a resplendent Bangladesh nation, the scope of an emergent participated unity calls forth a substantive change from the grassroots up in the model of wellbeing for all by participation. The path of positive change is readily possible if the formal model of expectation of the conscious future Bangladesh is sustained in amaturing reconstruction process of knowledgeable consciousness building.
The integrated resolution of the political, economic, social consciousness, eschews selfish interest by the rising regime of participative, holistic way of progressive transformation in relational unity. This ought to be the proposed model of unity of knowledge and life in the scheme and order of everything.
The revolutionary Bangladeshi youth and the general population must
instil such a development adage of self-reliance, independent of Indian
influence in them. This will be possible by the thoughtful and applied
paradigm of the participative model of relational unity of knowledge and
life in Bangladesh at all levels.
In the reduction of indebtedness, otherwise caused by the capitalist fervour of the rich and powerful at the exclusiveness of the revolutionary Bangladeshi masses, the national fiscal strains will ease. Monetary stocks will be restored by confidence in the banks.
Thereby, foreign direct investments and remittances will strengthen this situation. Bangladesh Bank reserves will increase. The resulting Bangladesh's adaptive technological future will be justly distributed and accessed. As productivity enhances, inflation will decease with money circulation balancing with real-sector resource mobilization. The real value of income, savings, and property will stabilize and sustain.
The revolutionary Bangladeshi youth and the general population must instil such a development adage of self-reliance, independent of Indian influence in them. This will be possible by the thoughtful and applied paradigm of the participative model of relational unity of knowledge and life in Bangladesh at all levels.
Such is the meaningful model of Bangladesh future in the framework of her rich and resourceful political economy of unity between all sectors of society, starting from family, self-consciousness, to nation building for the common good of wellbeing inclusive of self-reliant socio-economic development.
The post-revolutionary times following the ignominious fall of Sheikh Hasina, daughter of Sheikh Mujibur Rahman, and her oppressive political engine, the Awami League, have opened up new and rich potentialities for the emergent future Bangladesh. The imminent Bangladeshi resurgence ought to be realized in the light of the indispensable model of participative unity of knowledge of a maturing conscious order and scheme of everything that the people and the nation will invest in.
This principle indeed, bears the substantive meaning of sustainability in respect of the relational unity between 'Me and Other', while upholding the goal of collective self-reliance in Bangladesh overarching development worldview.
The writer is a (Retd.) Professor of Economics, School of Business, Cape Breton University, Nova Scotia, Canada, Online Adjunct Professor, Faculty of Economics, Trisakti University, Jakarta, Indonesia
