17 October 2026
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The language that drove the July uprising

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Banglapress Published: 23 September 2025, 10:25 AM
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The language that drove the July uprising
  Bangla Press Desk:  Creativity had sparked the last year’s July uprising, engaging more people and giving it a unique shape. Therefore, a mere movement, demanding reforms in quota system in public jobs, turned into a civil rebellion. Recalling those momentous days, the Daily Sun is bringing a series of stories on the role of slogans, graffiti, posters, cartoons and songs behind ouster of Sheikh Hasina-led authoritarian regime. Here is the first part. Any movement in this part of the world gets the first endorsement from the streets. Even in this age of social media, the future success of a struggle depends on how people take part in it and feel the united call of the nation while staying together with fellow activists. And be it to annoy the opponents or understand the changing demands and aspirations of the protesters keeping them ignited in the same spirit, slogans play a pivotal role in either case. July Uprising 2024 is a glaring example of how a movement can be initiated and ultimately shaped through the slogans uttered by its dedicated activists. Slogans of this unique Gen-Z uprising hold a special place in the history of mass revolts and deserve discussion as they not only reflect the political climate of a community but also map its cultural trajectory. For example, at the beginning of the movement, protesters chanted “Quota na Medha? Medha, Medha” (Quota or merit? merit, merit) and “Amar Sonar Banglay, Boishommer Thai Nai” (In my golden Bengal, there is no place for discrimination). But on the night of 14 July, when Sheikh Hasina reportedly compared the protesters to the children of collaborators (razakars), the agitated students of Dhaka University responded within hours, in the middle of the night, chanting slogan like “Tumi Ke Ami Ke, Razakar, Razakar/ Ke Boleche Ke Boleche, Shoirachar Shoirachar” (Who are you? Who am I? – Razakar, razakar/ Who said it? Who said it? – Autocrat, autocrat) or “Chaite Elam Odhikar, Hoye Gelam Razakar” (We claimed our rights, they called us Razakar).
Immediate after appearance of these slogans in procession, Awami League and its affiliated organisations labeled the protesters as “razakars” and “ghosts of Pakistan”. Then in response, the protesters began chanting, “Lakho Shohider Dame Kena, Deshta Karo Baper Na” (The land is bought with the blood of martyrs, belongs to no one’s father). When Awami League and its associate bodies came up with their traditional slogans such as “Achish Joto Razakar, Ei Muhurte Bangla Char” (All the Razakars, leave Bengal right now), protesters reacted, chanting, “Shoirachar, Shoirachar, Ei Muhurte Bangla Char” (Autocrat, autocrat, leave Bengal now). When students were advised to seek solution from the court, they refused it thinking that it may distract them and push them into a trap placed by the government. Then they chanted a new slogan, “High Court na Shahbagh? Shahbagh, Shahbagh” (High Court or Shahbagh? Shahbagh, Shahbagh). The mindless killing of Begum Rokeya University student Abu Sayeed in Rangpur by police on 16 July gave birth to slogans with raw anger. The image of Sayeed standing tall with arms outstretched and chest bare turned into an icon of resistance and revolution for protesters. They chanted, “Amar Khay Amar Pore, Amar Bukei Guli Kore” (Fed by me, clothed by me, yet they shoot at my chest) or “Buker Vitor Onek Jhor, Buk Petechi Guli Kor” (A storm rages in my chest, I bared it, now shoot), “Police Diye Andolon, Domon Kora Cholbena” (movement can’t be suppressed by using police) or “Tor Quota Tui Ne, Amar Bhaike Ferot De” (Take our quota, just give me my brother back). When Chhatra League attacked ordinary students, protesters chanted “Jone Jone Khobor De, Chhatro Leagueer Kobor De” (Spread the message from door to door — dig the grave of Chhatra League) or “Sontrashider Astana, Campuse Hobena” (No shelter for terrorists — not on Campus, nowhere).
There was a long-standing narrative among the supporters of Awami League regime that there is no alternative to Sheikh Hasina. But from the 25th onward in July 2024, the narrative began to collapse and a new slogan emerged in its place, “Tumi Ke Ami Ke, Bikolpo, Bikolpo” (Who are You? Who am I? — The alternative, the alternative). From this stage, even the little possibility of compromise between the protesters and the government started fading away and the new slogans appeared, “Aposh na Songram, Songram, Songram” (Compromise or struggle? —struggle, struggle) or “Dalali na Rajpoth, Rajpoth, Rajpoth” (Submission or the streets? — The streets, the streets). Consequently, the protesters began chanting slogan against police, observing their growing aggressive attitude. “Ke Eseche Ke Eseche, Police Eseche/ Ki Korche Ki Korche, Shoiracharer Pa Chatche” (Who’s here? Who’s here? — The police are here / What are they doing? What are they doing? —Licking the feet of the autocrat). With the rising death toll from bullets fired by Sheikh Hasina’s police, BGB, and RAB, the demand for Hasina’s resignation also became louder. Apart from social media, the demand seemed clearer in slogans, “Ek Dui Tin Char, Sheikh Hasina Godi Char” (One Two Three Four — Sheikh Hasina, leave the throne) and “Dofa Ek Dabi Ek, Sheikh Hasinar Podotyag” (One point, one demand — Sheikh Hasina must resign).
When students urged the people to come to Dhaka, a new slogan appeared, “Dhakay Asho Jonota, Charte Hobe Khomota” (Come to Dhaka, the people — Power must be relinquished). And on 5 August, when ousted Prime Minister fled the country fearing the people’s expression of wrath, overjoyed people chanted, “Palaise re Palaise, Sheikh Hasina Palaise” (She fled she fled — Sheikh Hasina fled). And even after the regime change when the protesters found that the interim government’s activities are not matching with their expectations and contradicting with the dream of the martyrs, they came up with a new slogan, “Abu Sayeed, Mugdho, Shesh Hoyni Juddho” (Abu Sayeed, Mugdho, The war has not ended). There were numerous slogans in the movement. Predictably, not all of those could be collected. Even the mentioned slogans are not the best or most popular of those. But the timeline of the July Uprising can be understood by examining these slogans. Alongside the political developments, slogans also served as a kind of calendar, reflecting the changing aspirations of the people. As the movement transformed from a demand for quota reform to a campaign for the fall of the government, the demands, slogans of the processions, and the language of the uprising all evolved accordingly. This article was originally published on Daily Sun.
Bangla Press is a global platform for free thought. It provides impartial news, analysis, and commentary for independent-minded individuals. Our goal is to bring about positive change, which is more important today than ever before.
  B P/SP
[Bangla Press is a global platform for free thought. It provides impartial news, analysis, and commentary for independent-minded individuals. Our goal is to bring about positive change, which is more important today than ever before.]

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