This is a guest post by NAEEM MOHAIEMEN

There is a particular way of lensing mass movements, when we are observing from within immediate tactics. In a fast moving situation, with opponents and allies squared off, the first thing to shrink is the space for internal critique. Professor Azfar Hussain uses the term “critical solidarity” for his approach to Shahbagh. A critique that seeks to help the movement, but also a critique some are not ready to hear yet.
For the last sixteen days, Bangladesh has been in an intense new political phase. The ground has shifted and been recast by the scale of the Shahbagh movement. The flash point was the sentencing of the “Butcher of Mirpur” (a war criminal who collaborated with the Pakistan army in 1971). But, by now, the demands have expanded to a call for a ban on the main Islamist party Jamaat-e-Islami, or even Islamist politics altogether. Older leftist thinkers like Badruddin Umar are daring to ask questions of the hallowed place of “state religion” in the constitution. Younger bloggers are urging all to make it clear that the movement is about war criminals, not religion. But of course, with war criminals conflated with the Jamaat-e-Islami, and that party eager to present themselves as standing for “Islam,” category errors will happen. Continue reading Shahbagh: The Forest of Symbols: Naeem Mohaiemen





HUMAN RIGHTS WATCH has released an 81-page report that documents the situation on the border region, where both Bangladesh and India have deployed border guards to prevent infiltration, trafficking, and smuggling. They found numerous cases of indiscriminate use of force, arbitrary detention, torture, and killings by the security force, without adequate investigation or punishment. The report is based on over 100 interviews with victims, witnesses, human rights defenders, journalists, and Border Security Force and Bangladesh Rifles’ (BDR) members. You can read the report