In 1971, the Pakistani military junta needed to keep Bengalis of then East Pakistan from chasing after their simply requests by utilizing savage power. At the point when the Pakistani armed force released a destructive assault on unarmed regular folks on Walk 25, individuals ascended against them, and following a nine-month war that brought about a lot of slaughter and enduring, Bangladesh arose as a free country. The beliefs of our Freedom War in this manner involve, in addition to other things, protection from unfair showcase of force, overbearing and shady rule, sexual viciousness, strict bigotry, and racial scorn. The people who battled for opportunity in 1971 trusted that the persecution and biases they had encountered before would fail to exist in the free country. Our political dissidents additionally profoundly esteemed our common way of life as Bengalis that bound individuals of all religions in the country.
The significance of "maintaining the goals of Freedom War" is many times pushed in discourses and comments by legislators and erudite people and, surprisingly, common individuals. Be that as it may, as we close to the 50 years of our autonomy, one might consider the number of individuals that today truly comprehend what comprises the goals of Freedom War or respecting them. On the off chance that individuals truly got it and trusted in those goals, how is it that there could in any case be such commonness of issues like defilement, bold showcase of force, constraint of ladies, strict bigotry, and so forth — which are absolutely contradictory to the upsides of the Freedom War?
Scorn of non-Muslims was one of the normal ascribes of the Pakistani armed force. The Pakistani rulers could have done without Bengalis' affection for melodies created by Rabindranath Tagore since he was not a Muslim. It is very baffling to see that strict dogmatism actually torment our general public. In 2016, a few young fellows involved the Sacred Craftsman eatery in Gulshan and hardheartedly killed various guiltless and unarmed people for the sake of religion. Albeit those radicals were Bangladeshis, it appears they were not the slightest bit mindful of the historical backdrop of the development of Bangladesh. Did they are familiar the Pakistani monstrosities against Bengali regular folks in 1971? Did they had any idea how the individuals from Al-Badr snatched Bengali learned people and killed them to weaken the dispersion of moderate thoughts in post-freedom Bangladesh?
Rather than being motivated by Rumi, Bodi, Gem, Azad and various other youthful political dissidents who battled the harsh Pakistani armed force for the autonomy of their country, these young fellows embraced strict fanaticism. Their visually impaired conviction and bigotry transformed them into savage, merciless fanatics and, similar to the Pakistani involving armed force and their neighborhood associates, they killed blameless regular folks. Al-Badr and Al-Jokes were shaped with Bengali over the top zealots who, similar to the Pakistanis, used to despise thoughts concerning Bengali patriotism, strict concordance, and a secularist society.
Political dissident Ziauddin Tariq Ali once said that he felt extremely miserable that the Bengalis had essentially failed to remember the destruction committed in 1971. It appears to be numerous Bangladeshis have additionally failed to remember that in 1971, the Pakistani armed force assaulted huge number of Bengali ladies. At the point when we hear that among January and September this year, in excess of three assault episodes on normal occurred consistently, we find in them a peculiar presentation of a similar unethical behavior shown by Pakistani culprits such an extremely long time back. It is a disgrace that in spite of there being a legitimate history of sexual viciousness being executed in 1971, many actually don't detest or fight it as emphatically as they ought to.
Our legislators frequently pronounce their adherence to the upsides of 1971. Simultaneously, we witness bold maltreatment of force by politically compelling individuals in our general public. It is perturbing to see the "beliefs of Freedom War" being decreased to a buzzword utilized for political benefit. In various a very long time after freedom, people known for their enemy of freedom job were made pastors. Indeed, even back then, parties in power discussed maintaining the beliefs of Freedom War. Be that as it may, when a party chooses not to see the rising impact of hostile to freedom powers, its purported dedication to the soul of Freedom War becomes sketchy.
Maybe roused by the dangerous thought that governmental issues makes unusual partners, supportive of freedom gatherings of our nation now and again liaised with the counter freedom powers. Might be such choices were considered commonsense by certain lawmakers. However, in their visually impaired quest for political mileage, those supportive of freedom powers disregarded the way that such coalitions helped enemy of freedom powers gain a firm balance in the domain of governmental issues. It is additionally important to recall that any endeavor to pacify the powers that care very little about upholding liberal and moderate thoughts would add to the reinforcing of fanatic components in the public eye. Furnishing traditionalist powers with concessions would make them more grounded and in the end their impact would effectively debilitate the soul of the Freedom War.
The beliefs of Freedom War began to lose ground as a talk in light of the steady decrease in force of the political dissidents. After autonomy, political dissidents couldn't stay joined together, whether in ideological groups or in the military. Numerous famous political dissidents were killed due to factional divisions and in some cases executed by dubious and unreasonable military preliminaries. For a long time currently, articles, narratives, and conversations concerning Freedom War have showed up in the broad communications just on unambiguous days like Walk 26 and December 16. How might we anticipate that the ongoing age should foster a more extensive comprehension of the beliefs of Freedom War if their insight about the sufferings, forfeits, and battles of the Bengalis in 1971 remaining parts meager? Our Freedom War should be examined in the media and in scholastic establishments so that would assist with peopling gain important experiences about the fierce annihilation and sexual viciousness committed by the Pakistanis in 1971, the efficient liquidation of our driving learned people, extreme enduring of commoners, and the courage and preeminent penances of our political dissidents.
Could it be excessively hard to make libraries in rustic regions and humble communities and move youngsters to peruse books on Freedom War? The MPs and neighborhood lawmakers can without much of a stretch lead these drives. TV slots ought to screen Zahir Raihan's Stop Decimation, Vanya Kewley's Major Khaled's Conflict, Alamgir Kabir's Freedom Contenders, Tareque Masud and Catherine Masud's Muktir Gaan, Tanvir Mokammel's 1971, Sukhdev's Nine Months to Opportunity and such Freedom War-based narratives all the more routinely. I think film utilized in these narratives would prompt a more profound commitment of the onlookers with the real factors of 1971.
The standards of Freedom War would be venerated profoundly when individuals from various financial foundations and understudies concentrating on in Bangla and English medium organizations and madrasas comprehend the reason why the political dissidents merit our highest regard — and why those Pakistani culprits and their colleagues, and the people who convey their heritage today, merit extreme judgment. In the event that we can't persuade our kin to dismiss traditionalist philosophy and oppose all types of abuse, we will be at fault for deceiving the standards of our Freedom War.
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