BBC Report: In Bangladesh, this year’s key New Year celebration, the vibrant procession, has sparked division and debate. Many analysts are now questioning whether this event has fully transformed into a political spectacle.

Organized by the Faculty of Fine Arts at Dhaka University, this year’s procession was named the “New Year Joy Procession.”

Previously known as the “Mangal Shobhajatra” (Auspicious Procession), the name change has ignited widespread controversy.

The event stirred further debate when a motif, interpreted by some as symbolizing fascism and resembling the face of former Prime Minister Sheikh Hasina, was included. This has fueled heated discussions across social media, with opinions sharply divided.

Mostafa Sarwar Farooqi, the interim government’s culture advisor who participated in the procession, insisted, “This year’s New Year procession is not political.”

In the past, during the Awami League government, allegations surfaced that the procession was used for political purposes. Supporters of Khaleda Zia claimed a motif resembling her face was displayed in one such event, though no evidence was found after discussions with the Fine Arts organizers.

Some political analysts argue that various political groups in Bangladesh have tried to co-opt the New Year celebrations to suit their agendas, a trend that appears to be growing stronger over time.

 Rising Debate Over Division
Dr. Nadeem Mahmud, a researcher at the University of California, shared a New Year message on his Facebook page: “One hatred breeds another, trapping generation after generation in a cycle of animosity. Yet, may every mind be free of hate.

May the lines dividing our society melt into unity. May our differences strengthen us, and may love prevail among friends and foes alike.”

Much of the current discourse on hatred revolves around the alleged use of Sheikh Hasina’s likeness in the procession. This year’s event featured 21 motifs, including designs like “36 July” typography, the national fish hilsa, a horse, a tiger, and a water bottle symbolizing Mugdho, a victim of the July movement.

The controversy began with the renaming of the procession from “Mangal Shobhajatra” to “New Year Joy Procession.”

In the past, certain religious groups had objected to the term “Mangal Shobhajatra.” Despite the debate, organizers changed the name, claiming it originally started as the “Joy Procession” before being altered.

A second wave of contention arose over a motif that appeared to distort Sheikh Hasina’s face, which was later set on fire.

A new motif was created for the procession, and Farooqi maintained that it only depicted “the face of fascism,” not a political figure. He stated, “Fascism isn’t tied to any political ideology; it’s the greatest evil force.”

In response, Sheikh Hasina’s supporters circulated designs of motifs targeting the chief advisor and other Awami League opponents on social media.

Political analyst and writer Mohiuddin Ahmed remarked, “Culture is never separate from politics, and that’s why it’s hard to disentangle the two. Some political parties are making a fuss about this.

The Fine Arts Faculty organizes this event, and if parties or the government stayed out of it, there’d be no issue. Those who don’t like it could celebrate elsewhere. But because that didn’t happen, the divide has widened.”

The New Year procession, a major highlight of Bengali New Year celebrations, is typically overseen by Dhaka University authorities and organized by the Fine Arts Faculty. Many believe the event often reflects the ruling government’s perspective.

During the final years of the Awami League government, campaigns against motifs like owls in the “Mangal Shobhajatra” were seen by some as a tactic of political opposition.

Professor AKM Shahnawaz, a teacher and researcher at Jahangirnagar University, noted, “The political exploitation and division are evident from the culture ministry’s statements about this year’s event.

What’s happening now stems from a disconnect with history and a lack of understanding of the New Year and its procession. Without the practice of protest and cultural elements, whichever power comes in tries to use these events for their own benefit.”

He added, “While these cultural events risk becoming more politicized, they will eventually regain their beauty through cycles of breaking and rebuilding.

After the Ramna Batamul bombing, people participated even more spontaneously in subsequent years. So, despite current tensions, these traditions will return to their glory.”

However, many fear that politicization is eroding the core spirit of Pahela Baishakh. If unchecked, they worry this trend could intensify.

In an article titled “Let Pahela Baishakh Rise Above Political Division” published in a Dhaka newspaper, former Dhaka University professor Dr. Tasmin Siddiqui wrote, “I noticed controversies surrounding Pahela Baishakh.

The ‘Joy Procession’ was renamed ‘Mangal Shobhajatra’ for UNESCO recognition. Traditional Bengali motifs like kites, flutes, and ektaras are being replaced by designs that may not be universally accepted.

It doesn’t end there—motifs tagged as Khaleda in a pink sari with horns or labeled as Razakar are emerging. The procession is no longer apolitical.”

She continued, “This politicization of Pahela Baishakh is sparking backlash from conservative political groups, directly questioning the celebration itself. Caught in this tug-of-war, the true ideals of Pahela Baishakh are fading.”

Only time will tell how far this political exploitation will go.