The election campaign is entering its final lap in Bangladesh, where parliament election – the first since the July Uprising and exit of Sheikh Hasina – is just a week away. With the Bangladesh Nationalist Party (BNP) and the Jamaat-e-Islami leading the two alliances that are facing off at the hustings, the electoral race has extended to pitching the most alluring electoral promises, governance ideas and political vision to the electorate, and win them over. While political sloganeering has been integral to the Bangladeshi nation since the Liberation Struggle, on display currently is an expressive variety of intense, yet creative, political sloganeering that seeks to transform complex political ideas into powerful rallying cries and simultaneously awaken emotion, reason, and action, point out the authors, in this detailed analysis, describing how words possess the power to reshape Bangladesh’s political landscape.
Home page image: An illuminated display of Joy Bangla
Text page image: The top two leaders of Jamaat-e-Islami (left), and BNP leader Tarique Rahman (right), at election rallies
Banner image: The symbols of the three main parties - Jamaat-e-Islami, BNP and NCP - on display during the election campaign
Elections transcend mere contests between political parties and politicians. They are wars of words, where the correct phrase can eclipse both money and muscle. In South Asia, the slogan reigns supreme. Pakistan’s ‘Tabdeeli Aayi Hai’ and West Bengal’s political upheaval, catalysed by the phrase ‘Khela Hobe,’ demonstrate this with brutal clarity.
Another state in South Asia, Bangladesh, has also refined political sloganeering into an art form. At every critical juncture of the nation’s history, slogans have not simply accompanied change, but also driven it. These phrases are woven into the oral tradition, amplified through processions, inspired by poetry, and embedded in rural uprisings that have shaped Bangladeshi consciousness for generations.
The Bangladeshi spirit, bold and rebellious against oppression, has long found expression in slogans. The peasant movement’s declaration, ‘Langol Jar Jomi Tar’ (the land belongs to the one who ploughs it), challenged feudal structures. The Language Movement’s insistent ‘Rastra Bhasa Bangla Chai’ (we want Bengali as the state language) asserted cultural identity.
Image: Rashtra Basha Bangla Chai (left), Tumar Amar Thikana (centre), and an India Post stamp depicting Jai Bangla (right)
The 1969 mass uprising produced ‘Tomar Amar Thikana, Padma Meghna, Jamuna’ (your address and mine—Padma, Meghna, Jamuna) and ‘Asader Mantro-Janoganotra’ (Asad’s mantra; democracy). Most powerfully, ‘Joy Bangla’ became the rallying cry of the 1971 Liberation War, transforming from a slogan into a collective and national identity.
Political leaders understand that slogans are the most efficient tool for mass organisation. They distil complex programmes into digestible declarations. Philosophers recognise slogans as compressed ideology, compact maps of larger philosophical territories that simultaneously activate people’s emotions, reason, and action.
The Marxist call ‘Workers of the world, unite!’ exemplifies this economy of language. Poets and writers view slogans as a form of creative resistance made audible and artistic expression utilised to foster connections. Kazi Nazrul Islam’s verses have repeatedly been weaponised as slogans. For ordinary people, slogans represent hope, defiance, and collective strength. Transforming scattered individual voices into a unified political force.
Slogans emerge organically from movements. Political slogans are not neutral marketing tools; they compress entire political philosophies into memorable phrases, making them far more than neutral marketing instruments. The movements’ dynamics determine both the slogan and its language. These phrases may resurrect historical struggles or crystallise present confrontations. Rarely do they have single authors. They are collective creations that emerge from the crowd itself.
As Bangladesh approaches a critical electoral crossroads, all political stakeholders recognise the stakes. They are mobilising supporters, broadcasting ideologies, and advancing agendas through carefully crafted slogans. This analysis examines how three major parties—the Bangladesh Nationalist Party (BNP), Jammat-e-Islami (JeI), and the National Citizens Party (NCP)— articulate their visions for power through this medium.
Image: Joy Bangla in its various political manifestations
The question of communal harmony
The BNP has staked significant political capital on projecting a united electorate. Their slogan, ‘Hindu, Musalman Milemishe; Vote debe Dhaner Sishe’ (Hindus and Muslims united; shall cast their votes for the paddy sheaf) directly counters the religious mobilisation strategy of their primary potential opponent, the JeI.
The BNP sharpens this attack with ‘Dharmo Bybsha Ke Rukhe Din; Dhaner Sishe Vote Din’ (Halt the commercial exploitation of religion; Vote for the paddy sheaf symbol). Furthermore, to acknowledge pluralism in Bangladesh, the BNP uses the slogan ‘Bhinno Mot, Bhinno Poth; Dhaner Sishe Ekmot’ (Different opinions, different paths; but united under the paddy sheaf symbol).
Appeal to the electorate
The BNP demonstrates sophisticated demographic targeting through its slogans. For farmers and workers, they are appealing with the phrase: ‘Khishoker Gham, Sromiker Hasi; Sobai Bole Dahner Sish Bhalobashi’ (The sweat of the farmer, the smile of the labourer; Everyone says, we love the paddy sheaf).
Generational empathy is emphasised through ‘Juwan Buro Mile Mishe; Vote Dibo Dhaner Sishe’ (Young and old together; will cast their votes for the paddy sheaf), and ‘Dada, Dadi sobai Koy; Dhaner Sisher Hobe Joy.’ (Grandparents and everyone else say, the paddy sheaf will be victorious).
Image: An assortment of slogans from the BNP, showcasing its leader, Tarique Rahman
Gender inclusivity features in ‘Nari, Purush Milemishe; Vote Dibo Dhaner Sishe’ (Men and women together; we will cast our votes for the paddy sheaf), and ‘Tumi Ami Ekjot, Dhaner Sishe Dibo Vote’ (You and I will unite, and cast our votes for the paddy Sheaf). Geographical diversity is acknowledged through‘Pahar, Samotol Milemishe; Vote Dibo Dhaner Sishe.’ (In the hills and plains, we will cast our votes for the paddy sheaf).
Most provocatively, the BNP appeals to parents who have lost children through extrajudicial means: ‘Dhaner Sishe Vote Din; Santaner Lash Bhujhe Nin’ (Vote for the paddy sheaf, and account for your child's dead body).
The youth vote becomes decisive
The 2026 national election—recognised as the first genuinely competitive general election since 2008—will be determined by young voters. Approximately 44 per cent of the electorate will be under 35 years of age, with many casting their first ballots. Political parties recognise this demographic reality with unambiguous clarity.
The BNP proclaims ‘Tarunyer Prothom Vote; Dhaner Sisher Pokhe Hok’ (Let the first vote of the youth be in favour of the paddy sheaf) while theJeI counters ‘Tarunyer Prothom Vote; Daripallar Pokhe Hok’ (Let the first vote of the youth be cast in favour of the balanced scale).
Image: The slogans of the NCP, the young party of the youth
The NCP, positioned as a platform developed for young people who participated in the July Uprising, emphasises its generational credentials through ‘Jagche Tarun, Asche Alo; Shapla Kolite Shil Maro.’ (The youth are awakening, the light is coming; Affix your seal to the water lily bud), and ‘Tarunyer Prothom Vote; Shapla Kolir Pokhe Hok’ (The first vote of the youth; May it be cast in favour of the water lily bud).
On economic promises
In contrast to the BNP, the JeI attempts to mobilise economically diverse constituencies with ‘Khirshok Theke Majhimalaa; Jitbe Ebar Daripalla’ (From farmers to fishermen; the balanced scale will prevail this time).
In an unprecedented move, the JeI has nominated a candidate from the Hindu community to secure its victory. They appeal to the community with ‘Hare Krishna Hori Bol; Daripalla Taina Tol’ (Hare Krishna, Hare Bol; lift the balanced scale).
Both the BNP and the JeI deploy broad appeals such as ‘Dari Pallay Dile Vote; Shanti Pabe Desher Lok’ (Voting for the balance scale will bring peace to the nation’s people) and ‘Bhalo loke bole, Ebar Hok Palla; Manusher Mukhe Daripalla.’ (Upstanding citizens advocate for the balance scale, entrusting it to the people).
The NCP distinguishes itself through increased use of vernacular language employing ‘Ekala Basi Badho, Jot; Shapla Koli Te Dibo Vote’ (The local residents have formed an alliance; We will cast our votes for the water lily bud) symbol) and ‘Jago Janota Othao Buli, Jitbe Ebar Shapla Koli’ (Awaken, O people, raise your voices; The bud of water lily will achieve victory this time).
Democracy and justice as campaign pillars
The primary accusations against Sheikh Hasina centred on undemocratic elections and authoritarian governance. The BNP directly addresses this grievance through multiple slogans: ‘Satero Bachor Dieni Vote, Ae Bar Dibo, Dhaner Sishe Vote’ (I have not exercised my vote in seventeen years; this time, I will vote for the paddy sheaf), acknowledging voter disenfranchisement.
‘Soiratantra Theke Ganotantra, Dahner Sishei Mulmatra’ (rom autocracy to democracy; the paddy sheaf is the fundamental principle), and ‘Baroi Ferbruary Saradin; Dhaner Sishe Vote Din.’ (On February 12, throughout the entire day, cast your vote for the paddy sheaf symbol), frames the election as a restoration of democratic governance.
‘Lorai Lorai Loarai Chai, Lorai Kore Bachte Chai, Dahner Sishe Vote Diy; Ganotantra Ferate Chai’ (We want struggle, struggle, struggle, we want to live by fighting; by casting our votes for the paddy sheaf symbol, we want to restore democracy) emphasises continued resistance. The BNP promises justice through ‘Iman, Chetona, Nayer Gaan, Dhaner Sishi Amader Pran’ (Faithful consciousness, the song of justice, the paddy sheaf is our very life).
Image: The sloganeering pitch of the Jamaat-e-Islami
The JeI, maintaining its traditional campaign approach, positions itself as the honest alternative to the BNP, which it characterises as a party of extortionists. Their appeal is direct Thamate Cahile loot, Daripallay Dite Hobe Vote’ (one desires to halt continued plundering, one must cast their vote for the balanced scale).
Nation-building rhetoric
Slogans also serve to inspire nation-building. The BNP frames nation-building as a collective endeavour through ‘Milemishe Gorbo Desh; Dadagiri Korbo Sesh’ (together we will build the nation, and put an end to bullying) and ‘Amra Kaj Korbo, Gorbo Desh; Sobkichur Urdhe Bangladesh’ (we will work; we will build the country; Bangladesh comes above all).
Meanwhile, the JeI offers an alternate future in ‘Desher Unnyon, Sikha, Kormosthan; Daripallay Hobe Sob Samadhan’ (the country’s development, education, and employment—all solutions will be found through the balance scale).
Core party messaging
Each part deploys signature slogans to galvanise supporters, confront opponents, and solidify alliances. The BNP’s prominent slogans include ‘Dhaner Sisher Joy; Hobe Nischoy’ (the victory of the paddy sheaf is inevitable), ‘Awaz Uchho Sware Hok; Amra Dahner Sisher Lok’ (let our voices be loud; we are the people of the paddy sheaf), ‘Tareq Jaoyare Bhasche Desh; Dhaner Sishe Bangladesh’ (the country is being swept away by the Tareq wave, the paddy sheaf will have Bangladesh), ‘Shob Marka Jabe Veshe; Desh Hasbe Dhaner Sishe’ (all the brands will be swept away, the country will be pleased to elect the paddy sheaf symbol), ‘Ar Noy Unish Bish, Jitbe Ebar Dhaner Sish’ (no more confusion with minor variation, the sheaf of paddy will win the lot).
Image: The BNP posters displaying the sheaf of paddy - the party's election symbol
The JeI counters with ‘Urche Pakhi, Dichhe Dak; Daripalla Jite Jak’ (birds are flying, making calls; may the balanced cale win), ‘ Nouka, Dhaner Sish Langol Dekha Sesh; Daripalla Ebar Gorbe Bangladesh’ (the boat, the paddy sheaf, and the plough have had their time; now the scales of justice will shape Bangladesh), ‘DUCSUr Salam Nin, Daripallay Vote Din’ (accept the greetings of DUCSU; cast your vote for the balanced scale symbol.), ‘La Ilahaa Illaha, Jitbe Eabr Daripalla’ (La Ilahaa Illaha, the balanced scale will win this time.).
The NCP emphasises its distinct identity through ‘NCP-r Poth Dharo; Daripallay Vote Maro’ (follow the NCP;s path, cast your vote for the balanced scale symbol!), ‘Gano Vote Haa Boli; Marka Ebar Shapla Koli’ (We say yes in the referendum; the symbol this time is the water lily bud), ‘Desh Janapad, Rasta, Goli; Jitbe Ebar Shapla Koli’ (the country, the towns, the roads, the alleys; the water lily bud will win this time),’ ‘ Dosh Doler Pokhe Thakun; Gano Vote Haa Bolun’ (support the 10 parties; Vote ‘Yes’ in the referendum).
Image: Targeted slogans from the Jamaat staple
Slogans as the political message
The political slogans deployed by the BNP, the JeI, and the NCP for the 13th Parliamentary election reflect more than campaign messaging. They are condensed, emotive expressions of competing political philosophies, each offering distinct and sometimes overlapping visions for Bangladesh’s future.
The BNP, symbolised by the Dhaner Sishe (paddy sheaf), emphasises unity across all demographics—including religious, economic, and geographic groups—to achieve its central objective: restoring democracy. Their movement is framed as the essential transition from autocracy to democratic governance.
The JeI, campaigning under the Daripalla (balanced scale), centres its messaging on peace, justice, and comprehensive national development, promising that its symbol will end corruption and deliver solutions across education, employment, and national growth.
The NCP, represented by the Shapla Koli (water lily bud), focuses on generational renewal and youth mobilisation, positioning its campaign as an awakening of the new political energy and successful local coalition-building.
Image: Not to be left behind - the Bangladesh Jatiya Party (left), and Jatiya Party-Ershad (right)
These slogans function as more than mere marketing tools. They are deeply embedded in Bangladesh’s history of struggle, transforming complex party programmes into powerful rallying cries that simultaneously awaken emotion, reason, and action.
In doing so, they unite diverse individual voices into a single political mandate, demonstrating repeatedly that, in Bangladesh, words possess the power to reshape the political landscape.
(Views expressed in this reports are the authors' own.)
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