A Tribute to Badruddin Umar

[1931-2025]

Omar Tarek Chowdhury

Badruddin Umar (20 December 1931–September 2025), a well-known socialist politician, organiser, and intellectual of Bangladesh, passed away on 7 September at around 9:30 AM while having breakfast at home. After being taken to the hospital, doctors confirmed his death. Though his passing was sorrowful, it occurred at a mature age–three and a half months before his 94th birthday. Except for nearly two months of illness before his death, he lived a healthy, strong, and active life. His enviable memory remained sharp until the end. He was always lively and engaged in intellectual and organisational activities. In recent years, his hearing gradually declined; during conversations, writing things down helped him communicate effectively. He never showed fatigue or disinterest in meaningful discussions and enjoyed the company of visitors. Until his hospital admission on 22 July, he led a visibly healthy and active life, which was a joy to all. He didn’t want a longer inactive life. His last known writings were an article and an editorial published in his edited magazine Sanskriti, written on 6 and 8 May respectively.

In 1950, during communal riots in both parts of Bengal, the house of his father Abul Hashim–one of the proponents of United Bengal–was burned down in Bardhaman. In grief and annoyance, the family moved to East Bengal. Umar had to arrive earlier in Dhaka to sit for his college final exams. He studied philosophy at Dhaka University during a time of intense student activism, which introduced him to East Bengal’s political climate. Though not directly involved in student movements, he observed them closely. Those incidences helped him understand the political dynamics of the time. A major shock for the Hashim family after arriving in East Bengal was the Khapra Ward shooting of communist prisoners in Rajshahi Jail on 24 April 1950–just 12 days after Umar’s arrival in Dhaka. Among the injured was Mansur Habibullah, a communist organiser from West Bengal and Umar’s cousin.

Umar closely observed the 1952 Language Movement but wasn’t affiliated with any student or youth organisations. He developed ties with Tamuddin Majlis, an Islamic cultural group that played a key role in the movement, and contributed writings to their weekly Sainik. Later, he distanced himself from those writings as his own intellectual orientation took a new turn. His father’s reputation in the political circle and his own student life gave him access to many political leaders of the time, which later helped in his research on the Language Movement. Though not an active participant, 18 years later he authored a comprehensive three-volume history titled PurbaBanglarBhashaAndolon O TotkalinRajniti (1970), covering the movement and other political events in East Bengal. His pioneering research involved interviews with over a hundred key figures, collecting rare documents, and using archived newspapers–making the work a milestone in Bangladesh’s political historiography.

Before completing his MA at Dhaka University in 1955, Umar briefly held temporary positions in his department and a newly established institute. During 1956-57, he began his teaching career at a college in Chittagong and later at Rajshahi University. In 1959, he went to Oxford for higher studies, completed a Philosophy, Political Science and Economics degree, and returned in 1961. His ideological shift from his father’s influence began during his time at Dhaka University and matured at Oxford, where he embraced Marxism–a stance he maintained for life.

Upon returning teaching at Rajshahi, he wrote three influential books that stirred East Pakistan: Samproidakita(Communalism) (1966), SanskritirSangkat(Crisis of Culture) (1967), and SanskritikSamproidakita(Cultural Communalism) (1969). His writings and activities infuriated the Pakistani government from 1965 onward. He declined a government scholarship to pursue a PhD at SOAS. After SanskritikSamproidakitawas published in 1969, the government issued a notice against the publisher for anti-Pakistan content. Governor Monaem Khan pressured the vice-chancellor of the university to dismiss Umar, even humiliating him for not following the suggestion of the government. Umar faced harassment but refused to compromise. To unburden the vice-chancellor, he resigned from teaching in December 1968.

His ideological transformation in Oxford was the main reason behind his resignation. For Umar joining the Communist Party full-time was a conscious and premeditated permanent decision. In London, he was connected with East Pakistani communists. Comrade Nepal Nag was in London after attending a conference in Moscow, who encouraged Umar to join the Communist Party upon returning back home. After returning, Umar engaged with both Moscow- and China-aligned factions of the party. In April 1969, four months after resigning, he joined the pro-Chinese East Pakistan Communist Party (ML) and became acting editor of its weekly Gonoshokti from February 1970 until the Pakistani military crackdown in March 1971.

During the Liberation War in 1971, he disagreed with the party leadership and resigned in December. The party also split in two factions, Umar remained active in the communist movement, striving to reorganise it through dialogue and joint initiatives with likeminded factions. His efforts faced many ups and downs, crises, and internal sabotage. Ultimately, he led a party and its associated mass organisations. His organisational and theoretical contributions are documented in two volumes he edited in 2023–24: Bangladehs Gonotantrik Andolon (Democratic Movements in Bangladesh) and Bangladeshe Boiplobik Andolon (Revolutionary Movements in Bangladesh).

Three defining traits of Badruddin Umar’s legacy can be highlighted: First, Marxist Intellectual: From 1966 to 2025, he published 120 books in Bengali and English. His work consistently reflected Marxist perspectives and analytical methods, making him a leading figure in Marxist scholarship in Bangladesh.Second, Political Commitment: From the formation of his political views, he remained devoted to socialist movements both locally and globally. He was vocal in support and actively tried to apply theory in practice. While his success in organisational efforts may be debated, his sincerity and integrity were unquestionable. Third, Personal Integrity: He was honest, outspoken, dignified, principled, and fearless in character and conduct.

Umar was nominated for several prestigious government awards in Bangladesh, all of which he politely declined. Six months before his death, the post-mass uprising non-partisan government in Bangladesh offered him the highest civilian honour–the SwadinathaDibosPuroskar(Independence Day Award)–which he respectfully refused. He was a truly independent and fearless intellectual who never bowed to anyone or compromised his principles.

Two quotes come to mind as this tribute concludes: Late HirendranathMukhopadhyay, in the second volume of his Selected Essays dedicated to Ashok Mitra and Badruddin Umar, wrote:

“…Badruddin Umar, a multifaceted patriot and fearless advocate of creative Marxism amidst Bangladesh’s harsh realities. “This statement reflects both love and respect, and accurately captures Umar’s virtues.

Umar himself, in an interview for a commemorative volume on his 90th birthday, said:

“I have lived a life that I wanted to live–modest, honourable and productive.” Indeed, he chose and lived such a life, remaining true to his ideals and values without compromise.

With deep love and respect for his memory.

Omar Tarek Chowdhury writes from Dhaka

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Vol 58, No. 20, Nov 9 - 15, 2025