Honoring Badruddin Umar On His 93rd Birthday

It is a matter of pride for us that we are able to pay tribute to Badruddin Umar on his 93rd birthday. There is no end to our respect and pride for such a remarkable figure. One of the main reasons for this is that he remains active to this day, consistently guiding the people of this country towards freedom through his knowledge, intellect, and wisdom. He has been doing this continuously since he resigned from his teaching position at Rajshahi University in October 1968 and joined active politics in April 1969.

The most suitable and effective source of information about Badruddin Umar's life and work is his five-volume autobiography, titled Amar Jibon (My Life). No other autobiography in Bengali has been written on such a vast and extensive canvas. In fact, it is not just his life story, but also a narrative of the social and political events from 1947 onward, with a factual analysis of those events. For this reason, this autobiography has become a historical document.

Badruddin Umar was the first to highlight the importance of the 1952 Language Movement with empirical data through his research-based book. Until then, the language movement of 1952 was limited to placing flowers at the Shaheed Minar in Dhaka on February 21. It is astonishing that intellectuals and historians in the country had shown little interest in understanding or learning about this significant event. In his three-volume work, he conducted long interviews with all the surviving leaders involved in the politics of that time, verifying the accuracy of the events and the period. As a result, no one questioned his account and analysis until 2009. After Sheikh Hasina came to power, she made efforts to prove that all events in the country were led by her father. Therefore, after 2009, she began criticizing Badruddin Umar’s book on the language movement, but could not produce any counter-research to support her arguments.

From 1966 to 1969, Badruddin Umar’s books, Sampradayikata (Communalism), Sanskritir Sankat (Crisis of Culture), and Sanskritik Sampradayikata (Cultural Communalism), played a fundamental role in clarifying the confusion regarding religion and nationality among the Bengali Muslim middle class of East Bengal. These books helped lay the theoretical foundation for nationalism among the people of this country, challenging the philosophical base for the creation of Pakistan.

After entering politics in 1969, he started debates against the mistakes of leftist thinkers in Bangladesh through the weekly Gonoshakti and later in the theoretical magazine Sanskriti from 1947 onward. Through his analysis of the activities and class characters of all political parties in the country, he raised the first-ever Marxist debates in the history of the country. However, these debates did not lead to the theoretical establishment of these ideas. The main reason for this was the lack of clear understanding of the country’s socio-economic conditions and history among leftist groups, which forced them to blindly follow China and Russia. As a result, their tactics and strategies became disconnected from reality.

Marxism is a philosophy that is not limited to interpretation and analysis; it is a scientific tool for social change. Marxist thinkers study the social and economic systems of their own country thoroughly before attempting to bring about change. We can learn this from the revolutions in Russia and China, where leaders like Lenin and Mao Zedong studied the socio-economic problems, class struggles, and history of their countries in depth. 

The question, however, is why have Marxists in Bangladesh not contributed to this area? How can a social revolution occur in this country without understanding its society, culture, and economy? It is for this reason that Badruddin Umar’s consistent emphasis on theoretical study and debate has been remarkable. He began historical research in the country with the publication of the first volume of his book on the language movement in 1970, and he never stopped learning about the socio-economic and political history of this country. Even at the age of 93, he continues this pursuit.

Badruddin Umar’s latest history-based work is The Emergence of Bangladesh, a research-based book on the struggle of the farmers, workers, and all the laboring people of East Pakistan from 1947 onwards. This two-volume book provides a detailed account of the class struggle in the country and offers an assessment of these struggles. Without this book, the people of the country would not have known the history of the labor struggles after 1947. The information and accounts shared in this work were made possible because of his deep respect and trust in the working people’s struggles. Although the book was initially published in English, its Bengali translation, Bangladesher Abhyuday (The Emergence of Bangladesh), has also been released.

Reflecting on the history of the people’s struggle in Bangladesh, Badruddin Umar has repeatedly stated since 1972 that there is no alternative to mass uprisings for political and societal change in this country. True freedom for the people cannot be achieved through so-called constitutional means or elections. His views were proven right by the mass uprisings of 1952, 1969, 1990, and most recently in 2024. The Liberation War of 1971 was, in fact, a greater mass uprising that turned into a people’s war. However, after the war, this movement was crushed by the ultranationalist forces of the Awami League with the help of the Indian government. While this historical truth is widely ignored by historians in the country, it remains clear.

From the drafting of Bangladesh’s Constitution to the conflicting issues within its articles, Badruddin Umar had pointed out the flaws in the Constitution and its draft right after its creation in 1972. His analysis, which predicted the rise of autocracy in 1974 through amendments and the eventual establishment of Baksal in January 1975, was proven accurate.

Thus, it is clear that Badruddin Umar has always used his intellect to show the path to freedom for the people of this country. His dedication, sincerity, and efforts are beyond question. While he has always welcomed criticism of his work and encouraged debate, he has been disappointed by the lack of response to his call. 

The significance of the books he has written to understand 19th-century Bengali society and his scientific and objective approach to knowledge are undeniable. In a country like ours, where there is a lack of selfless individuals who stand firm against greed and opportunism, Badruddin Umar remains an extraordinary personality. On his 93rd birthday, we express our deep respect and wish for his continued active life.

(This article was written in Bangla and published in the weekly Shampratik Deshkal)