Based on the realities and experiences on the ground in South Asian countries, the actions that can be taken by individual or small groups of citizens to transform societies for overcoming the endemic problems of corruption, injustices and inefficiencies in the delivery of public services is a billion-dollar question. One may be tempted to conclude instantaneously that the answer to the above-mentioned question lies in the value systems prevailing in these societies, which are often parochial, short-sighted, individualistic and ego-based. As the value system relates to the entire society and culture, the only thing that an individual or small groups can do to change it is to lead by example and undertake lifelong advocacy campaigns to instill the positive virtues of broad-mindedness, farsightedness, community orientation and selfless outlook. How can an individual citizen or small groups of people go about doing that? The following paragraphs provide an outline for possible courses of action.
One common element observed in South Asian societies is excessive adherence to religious rituals and the belief that these rituals can cleanse the sins committed by individuals. This has provided the pretext for committing immoral and unethical acts, mainly because the perpetrator remains confident that he can absolve himself of any sin by offering prayers, fasting or pilgrimage. Thus religious rituals appear to have provided a shield for those who commit crimes or immoral acts, although in spirit none of the religions condone sinful acts post-facto if done intentionally. Thus the first step in rectifying the value system in South Asian societies would be to use religious leaders to publicly state in unequivocal terms that social vices are not pardonable through religious rituals and the spirit of all religions is to discourage immortal acts, not provide encouragements to them. Secondly, the principles of humanism common to all religions should be preached instead of promoting excessive devotion to rites and rituals, which appear to serve as principal planks of lifestyle for the adherents of all major religions in South Asia.
As in other societies, vices take many forms in Bangladesh, ranging from violence and immortality to corruption and victimisation. Looking at it from the moral dimension, the principal cause of corruption appear to be blurring of distinction between virtues and vices resulting from parochialism, excessive egotism and a lack of proper understanding about religious and moral values. But what is most striking is that, there is a tendency among the corrupt people to neutralise or cleanse vices by means of rituals. Many instances can be cited where the employees who accepted bribes or indulged in adultery offered Namaz (prayers) five times a day or undertook fasting in order to obtain forgiveness for the sinful acts committed. Some people even go to Makkah for performing Haj or visit Pirs (religious gurus) on a regular basis with the same motive. These people seem to firmly believe that in religion they have found a mechanism by which they can neutralise even their acts of corruption or sin. But this belief goes counter to the spirit of all religions and is in effect tantamount to planned and deliberate immorality by using religion as a shield.
As perverted values give rise to various forms of vices, most importantly in state machineries, vices in turn lead to victimisation of the ordinary people. To get anything done - be it land transfer, taxation, utilities, law enforcement, bills, licensing, education, public sector purchases, and even recruitment of employees, bribes are often required. This happens most often where the officials have discretionary or monopolistic power, there is lack of transparency in work and the chain of command is conducive to corruption. In many cases, it is a group or syndicated effort with everybody in the chain getting a pie. However, instead of calling it bribe, the recipients normally use other terminologies such as gift, subscription or toll (chanda), envelope, service fee, signature money, speed money, tips (bakhshish), and so on. They seem to believe that using a different terminology absolves them from any possible guilt. Some claim, whatever is accepted in the name of God is Halal (legal). Others claim, the source of money is not all that important, how it is spent is more relevant. Some say, when millions of taka is siphoned off, taking thousands would not matter much. Yet others say, God is merciful and forgiving, so will definitely pardon them even if they commit any sin.
Now, once victimised, the victims tend to lose faith in traditional morality and values. At a later stage, they also tend to follow the same corrupt path of their erstwhile tormentors - if provided the opportunity. This has been found to be true in case of many civil servants, who during the initial stage of their service tended to be honest, but at a later stage retaliated with the same coin with which they or their kin had been victimised. A culture of rampant corruption having a demonstration effect aids in their transformation for the worst. Honesty leads to isolation and marginalisation, dishonesty leads to opportunities and material benefits. So, the young public servants often prefer to follow the crooked path, perceiving the apparent defeat of morality and ethics in their surroundings. The above analysis holds true not only for Bangladesh's public sector, but also for other domains of socio-economy and polity. People who accept these social realities and join the flock are the survivors. They gain materially and socio-economically in the process and thrive in a land of 'Gotterdammerung'.
Let us now dwell on those people who have to constantly bear the brunt of a generally corrupt and immoral socio-economic system. Theirs is a pitiable state. Vices and victimisation in the system breed fear in them, as they cannot defend themselves against these unjust onslaughts. This hopelessness and the inability to resist makes them resigned to their fate; and at a later stage, this resigned state of mind may breed anger, hatred and ultimately alienation from society. For them, the majority of the population in Bangladesh, or for that matter of South Asia - the dark night of the soul never ends.
Reversing the above trend would not be very easy, as apart from institutional weaknesses, they go very deep into the cultural and religious moorings of societies in South Asia. Apart from social condemnation, one innovative approach may be to involve the religious leaders of all denominations to declare unequivocally that corruption is a basic sin and one cannot get pardon through religious rituals alone. Forgiveness could be obtained only by returning the ill-gotten wealth to the concerned victims or the state, and only when the victims themselves offered forgiveness.
Side by side with the religious leaders, the political leaders in power of countries like Bangladesh also have a vital role to play in transforming societies, as is evident from the experiences of Southeast Asian nations like Malaysia or Singapore. It took only a few brave men of integrity and purpose like President Lee Kuan Yew or Prime Minister Mahathir Mohammad to lift two whole nations out of the morass of underdevelopment. The South Asian nations can achieve a lot if their political leaders at the top of the hierarchy demonstrate integrity, morality, ethics, purposefulness and charisma in leading these nations on the right path.
Thus, pragmatic individuals in the political and religious fronts of South Asian countries like Bangladesh have a vital role to play in transforming their societies. This, they can do through their unerring foresight, love for the greater social good and the practice of integrity, morality and ethics in all their undertakings. It would not pass the test of reason if one says that no Lee Kuan Yew or Mahathir Mohammad were born in the political arenas of Bangladesh, India, Sri Lanka, Nepal or Pakistan. The common citizens of the countries of South Asia only need to find them out and put them in positions of power. The rest is bound to follow as in some countries of Southeast Asia.
Dr. Helal Uddin Ahmed is a former editor of Bangladesh Quarterly.
