Moral policing, vigilante justice, and the persistence of patriarchy

“From morning to evening, I hear promises of a new political settlement. Yet, suddenly, it hits me — within these political visions, women are glaringly absent. I never wanted to be confined to a specific class or group, but as I stand shoulder to shoulder with men in this movement, I realize that every time I try to participate simply as a human being, I end up being marginalized as a woman.”

These words, shared by Umama Fatema, a committed female leader and protester, capture a painful reality. Despite the fall of Bangladesh’s 15-year autocratic regime in the historic July 2024 resistance, women like Umama, who were central to the movement, continue to be marginalized. Her frustration underscores not just exclusion but the erasure of women’s contributions in justice movements, even when they are at the forefront. 

From women marching for bread during the Russian Revolution, only to be sidelined once political settlements were reached, to the women of Bangladesh who fought for freedom and justice, the pattern remains unchanged. Political change may occur, but true social transformation — genuine equality — remains elusive.

What follows a mass uprising often reveals the extent of societal transformation. In Bangladesh, a disturbing rise in violence against women has emerged. Women in public spaces — hotels, streets, and beaches — are being brutally attacked under the guise of “moral policing.” 

Groups led by individuals armed with sticks and a sense of impunity, have taken it upon themselves to shame and assault women. Such an incident occurred in Cox’s Bazar on the night of September 11, led by one Mohammad Farokul Islam. Their actions, recorded and shared on social media, reveal a deeply entrenched mentality that continues to control women’s bodies and autonomy, even after political change.

These incidents echo colonial control, where women’s behavior was regulated in the name of “respectability.” As Anthropologist Anne Stoler notes, colonial powers used respectability as a tool of domination, particularly targeting women to enforce social order. Today’s Bangladesh reflects this colonial mindset. Women are still punished for defying patriarchal norms and stepping outside what society deems “modest” or “appropriate”.

Consider Shahida, a former sex worker turned field officer for HIV prevention, who was brutally attacked while distributing condoms in Dhaka. Mistaken for soliciting clients, she was beaten by HM Rasel Sultan, despite explaining that her work was for public health. The violence was filmed and circulated online, adding public humiliation to the physical assault. Shahida’s case highlights how our society, as Joao Biehl describes, creates “zones of social abandonment” where marginalized individuals, particularly women in certain professions, are left vulnerable and unprotected.

Incidents like the rape of a 70-year-old woman in Chobir Hat, Suhrawardy Udyan this month, illustrate a broader culture of gender-based violence and moral enforcement. This culture reflects not only colonial attitudes but also ongoing marginalization and dehumanization of women.

This pattern of violence mirrors that in Iran. Similar moral policing there has spurred significant resistance. The death of Mahsa Amini in September 2022 ignited a revolutionary movement challenging entrenched patriarchal norms. This global resistance highlights the ongoing struggle against the control of women’s bodies and the persistence of colonial legacies.

In both Bangladesh and Iran, moral policing and gendered violence are tools of control, reinforcing patriarchal dominance. Addressing these issues requires a critical examination of how historical legacies shape contemporary practices. To achieve justice and equality, we must confront and dismantle these entrenched norms.

It is not just sex workers who face brutality. Women from all walks of life are subjected to harsh moral policing. Recent months have seen an increase in attacks on women for allegedly “immoral” behavior. Despite the fall of the regime, patriarchy remains entrenched, and its grip on society remains strong. The lack of an adequate response from the new interim government is disheartening. While activists have called for the establishment of a “Women's Rights Commission for Addressing Inequality”, the government has yet to take concrete steps to address this urgent need. Women’s voices and their demands for justice continue to be ignored. 

The consequences of this silence are severe. The harassment of former minister Dipu Moni in court by lawyers supporting BNP and Jamaat reflects a breakdown in law and order. While I do not support Dipu Moni’s actions during the toppled regime, I am deeply concerned about the lawlessness. There is a need for justice for all victims of the Hasina government. However, it is vital to avoid vigilante justice, particularly in the courtroom, as such actions can undermine the legal system and have far-reaching social consequences.

This raises a troubling question: What does justice mean in a post-upheaval Bangladesh, particularly for women? How do we address the persistence of colonial-era mentalities that continue to control women’s behavior, even after political change? 

Vigilante justice and moral policing, perpetuated by men like Farokul Islam and HM Rasel Sultan, make it clear that legal reform and societal transformation are not just necessary — they are urgent.

Famous Marxist revolutionary Rosa Luxemburg once said, "Freedom is always the freedom of those who think differently." True freedom in Bangladesh will only be achieved when women are free — free from violence, free from control, and free from the oppressive weight of patriarchy. The Woman, Life, Freedom movement in Iran, which rose in defiance of Mahsa Amini’s tragic death, shows that political freedom is incomplete without extending to women’s social freedom. 

Bangladesh must confront these issues head-on.

We cannot build a just and empathetic Bangladesh if vigilante violence, moral policing, and state apathy continue unchecked. Women must not only be included in political settlements, but must be at their very centre. Only then can we hope to dismantle entrenched patriarchal structures and create a society where women are truly free — not just in law, but in life.

The struggle will persist until women's freedom is fully realised.●

Shrobona Shafique Dipti is an urban anthropologist and lecturer at the University of Liberal Arts Bangladesh.