Bangladesh’s Quota Reform Movement for Meritocratic Equity: Aspirations & Sacrifices of Students

By Azreen Anwar | Aug 2024

 On July 15, student-led protests across Bangladesh were met with brutal responses from the authoritarian government, sparking nationwide unrest. The ruling party, its supporters and machinery of the regime vilified the student protestors and violently quelled the demonstrations, resulting in over 600 deaths and thousands of injuries. This response united a young generation in a historic struggle for freedom of expression, equality and social justice that ultimately ended a 15-year authoritarian reign. This movement embodies the spirit and legacy of historical student activism in Bangladesh, and it comes at a time when youth are at the forefront in global efforts for civic progress.

 On June 5, the Supreme Court of Bangladesh reinstated a previously-halted quota system for government civil service jobs. These jobs are associated with financial and professional stability, critical for a young generation entering the failing Bangladeshi job market. The quota system reserved 30% of these jobs for the children and grandchildren of freedom fighters in Bangladesh’s 1971 war for independence against Pakistan, in addition to 10% for women, 10% for marginalized districts, 5% for ethnic minorities, and 1% for those with physical disabilities. This system left only 44% of jobs to merit. University students, under the banner of the Students Against Discrimination Movement, organized peaceful protests demanding quota reform. These demonstrations began at Dhaka University but quickly gained traction in educational institutions across the nation and amongst the general population.

Fifteen days after the protests began, then-Prime Minister Sheikh Hasina of the Bangladesh Awami League Party addressed the protestors in a highly-controversial statement.

Hasina told the press, “Why is there so much anger against freedom fighters? Their descendants will not get [civil service jobs]. Then will the descendants of ‘rajakars’ get [jobs]?”

“Rajakar” is a derogatory term roughly describing a “traitor to the nation,” originally referencing Bangladeshis who supported Pakistan in the 1971 independence war. Hasina’s rhetoric attempted to suppress any dissent against the government by implying protesters were traitors, making mockery of concerned civilians expressing their hopes for the future.

Hasina’s statement led to further outcry by demonstrators, who rebranded the term rajakar in their slogans, chanting, “Who are you? Who am I? Rajakars! Rajakars!”

These chants mirrored a similar cry by Bangladeshi students in 1969 to foster Bengali unity and nationalism (“Who are you? Who am I? Bengali! Bengali!”).

Following Hasina’s comments on July 15, the government and its law enforcement agencies began a mass crackdown on students and civilians alike. Furthermore, the student wing of the ruling party, known as the Chhatra League, beat and killed peaceful student protesters and set properties on fire. They were aided by police forces, who dispersed tear gas and shot both protesters and bystanders, including journalists and young children. In a viral video, 25-year-old student activist Abu Sayed stood with his arms outstretched as police shot him four times. Police reports later denied responsibility for this death. He died before arriving at the hospital, immortalized as an early symbol of the movement.

On July 18, the army was deployed to tackle the protesters, and the government shut down the internet across the entire nation for a week. The government also enacted a curfew with “shoot-on-site” orders. Despite thousands of arrests, home raids and social media bans, the movement continued with unwavering strength. It transformed into a call for the “autocratic” regime of Hasina to step down. According to the UN, more than 600 people during these protests were killed total.

The cries of the masses were finally heard on the afternoon of August 5. Millions of protesters from across the country marched to the capital Dhaka to express their grievances against the government when news came that Hasina had resigned and fled the country. 

Former UNC student and Bengali Students Association President Nazef Syed was on-ground during the march to Dhaka. He described the situation, saying, “It was amazing to see so many people — millions — marching down the highway chanting slogans.” 

Despite the fulfillment of the movement’s biggest demand, the country is far from achieving stability in the absence of a proper government. Political factions, the sympathizers of the deposed regime and opportunist criminals have taken the opportunity to terrorize civilians and target Hindu and Christian minority communities. Nonetheless, people remain optimistically committed to their vision of a free and equitable Bangladesh for all of its citizens. 

“People seem to be tired of old politicians … and want to start afresh,” Syed asserts. “The future looks bright.”

Bangladeshi student protesters continued to show remarkable courage amidst the government’s repressive brutality, reminiscent of a long historical struggle for progress of the nation. Students of Bangladesh have always paid the price of self-determination with their sweat and blood. The quota reform movement took root in 2013, and again in 2018 when the quota was temporarily halted. Student-led protests have been pivotal to the recognition of the national identity of Bangladesh before its formation in 1952 when police murdered 29 people at Dhaka University who were advocating for the recognition of the Bangla language as a co-lingua franca of then East Pakistan.

Furthermore, these protests highlight global efforts to uphold democratic expression despite administrative repression, although on an extreme scale. Similar themes of controversial administrative handling and police response against young peaceful pro-Palestine demonstrators have emerged in college campuses across America. Therefore, the outcome of Bangladeshi protests brings forth a powerful message of hope for the global audience. The younger generation has upheld their democratic ideals through moral responsibility rather than materialistic gain. They are fighting for their right to democratic expression as their forefathers had envisioned. Moreover, their determination to be heard is louder than efforts to silence them.