Last year, the Students Against Discrimination (SAD) movement played a pivotal role in a significant historical event. It brought together a generation filled with energy, offering a glimmer of hope as students challenged the entrenched political system. The uprising that took place between July and August in 2024 signaled more than just a rebellion; it heralded a new form of politics centered on principles rather than self-interest. However, the once-respected banner of SAD is now tarnished by a scandal. Recent events have seen several SAD-affiliated leaders arrested on suspicion of soliciting Tk 50 lakh from a former AL MP’s family in Gulshan. Additionally, it was revealed that they coerced another former MP into signing checks worth millions. These actions strike at the heart of what initially gave SAD its moral credibility.
Following these revelations, SAD has expelled the accused individuals and disbanded all its committees nationwide, aside from the central committee. Former leaders, including Umama Fatema, have pointed out that this misconduct is not an isolated occurrence but rather a reflection of a culture that allowed for proximity to power without being held accountable. While this is not the first accusation of its kind, it is the first time such corruption has been laid bare for all to witness.
Accountability should also extend to the National Citizen Party (NCP), which emerged from within SAD. However, when NCP transitioned into a political entity, it left SAD intact, resulting in two intertwined structures that blurred the distinction between a civic movement and a political organization. This decision proved unwise, allowing SAD to operate unchecked as an unregulated network while its prominent organizers assumed influential positions within NCP. Now that NCP wields substantial political influence in the post-uprising landscape, it cannot simply distance itself from the wrongdoings of SAD. These incidents are not isolated events; they are symptomatic of a culture that appears to have been tolerated and implicitly endorsed by NCP, characterized by informal power dynamics, favoritism, and privileged access. Negating the connection between the two entities denies responsibility for the decay that now tarnishes them both. This abuse of power is not limited to SAD, NCP, or their affiliates, as grassroots leaders of major political parties like BNP also engage in similar illicit activities.
Renowned scholar Max Weber, in his lecture on “Politics as a Vocation,” argued that politics requires three essential virtues: passion, responsibility, and judgment. When unchecked, passion devoid of responsibility can transform into vanity, fueled by the allure of power, access, and self-importance. The Gulshan extortion case serves as a stark reminder of this lesson. The passion that once united a generation has, in the absence of accountability, turned inward towards personal ambition, straying from its original purpose. The transgressions of these young leaders do not merely constitute legal breaches but also a betrayal of the fundamental principles underpinning any serious political movement. This is not an issue isolated to a few individuals but rather the consequence of a movement that failed to instill a culture where passion is tethered to responsibility.
Isaiah Berlin, in his work “The Sense of Reality,” emphasized that political judgment hinges not on applying rigid formulas but on understanding the nuances of a particular moment. The true test emerges after the fervor of protest subsides, requiring a shift towards building institutional frameworks. SAD’s leadership faltered in this aspect, assuming that the tactics employed last year—centered on informal authority, swift mobilization, and easy accessibility through banners—could persist unchanged post-uprising. They failed to recognize that post-revolt, legitimacy no longer stems from the streets but from a well-structured organization. When a movement falters in making this transition, its energy seeps into the hands of opportunists. The Gulshan scandal, along with previous incidents like the assault on a businessman in Mirpur and the imprisonment of 14 SAD members for extortion and vandalism in Kalabagan, exemplify the costs of this failure. By continuing to rely on the moral credit of July as an everlasting resource, instead of acknowledging the need for institution-building, they have allowed moral decay to take root.
Scholars of social movements Francesca Polletta and Beth Gharrity Gardner underscore the significance of narratives in shaping movements. Stories lend meaning to sacrifices, unite diverse individuals, and inspire allies. However, when the narrative shifts, trust erodes. The Gulshan incident has already supplanted the tale of a courageous generation with a new narrative. Losing control over their narrative means losing their most valuable asset. While numbers and access can be rebuilt, once moral credibility is lost, it is challenging to regain. If SAD’s leaders perceive these events as fleeting missteps, they risk relinquishing control over their final narrative. The public, who once stood by them, might view them as just another group ensnared by the allure of power.
Rebuilding trust necess