Mother’s Day in Bangladesh often feels less about genuinely honouring mothers, and more like a superficial gesture for those caught between acknowledging their mother and truly respecting her as a person. When a mother’s worth is measured solely by her sacrifices and emotional labour for the family, it often overshadows her identity as an individual woman. Consider the woman we celebrate on this day. She is likely not only a mother but also a wife, a daughter-in-law, and was once simply a daughter.
On April 19th, 2025, the Women’s Affairs Reform Commission submitted an extensive report proposing 433 reforms to Chief Adviser Professor Muhammad Yunus which set off a firestorm of debate in Bangladesh. These reforms, carefully focused on dismantling the patriarchal structures to improve the lives of women, have met with fierce resistance from conservative elements. As another Mother’s Day arrives amidst this sociocultural turbulence – a seemingly benign celebration juxtaposed against a progressive movement – a crucial question arises: beyond tokenism, how significant is the act of celebrating motherhood in Bangladesh?
In 2016, the Bangladesh Bureau of Statistics revealed shocking statistics – 1 in every 2 married women reports suffering from some form of physical or sexual violence during their lives. When the average Bangladeshi husband might subject his wife to abuse, often rationalised as discipline by both the perpetrator and polite society, how much power does the domestic violence act 2010 truly hold? The prevalence of a hush culture, known to both the abused and the abuser. further ensures that these crimes often go unpunished. Given the BRAC Institute of Governance and Development’s (BIGD) ongoing examination of this issue, the Commission’s proposed stricter penalties for the Domestic Violence Act of 2010, the criminalisation of marital rape, and the establishment of equal marital and divorce rights are urgently needed. It’s important that women are empowered to exercise their legal rights and break free from this cycle of violence by filing formal complaints against abusive spouses. A critical question remains regarding the extent to which they can be allowed to exercise these rights as embattled spouses.
The journey into motherhood itself carries a heavy burden in Bangladesh. From inadequate healthcare during pregnancy to the violation of labour rights, expecting mothers face a multitude of challenges. The very term ‘maternity welfare’ subtly reinforces a societal bias, framing maternity policies as optional benefits rather than fundamental rights. For a working mother, there is often no time to grieve a stillbirth, and even less access to adequate childcare. Recognising these growing complexities, the proposed reforms include the ratification of the existing Labour Law, 2006, to mandate longer maternity leave policies for women in the service and RMG sectors.
Within the home, a mother in Bangladesh is typically expected to rise before dawn, engaging in countless hours of unpaid domestic and emotional labour to ensure the smooth functioning of the household for other family members. It’s a relentless routine that stretches throughout the day and into the next. A 2024 study by the Bangladesh Institute of Development Studies (BIDS) highlights an imbalance – the economic value of unpaid domestic labour performed by women in Bangladesh reached an estimated 14.8% of the nation’s GDP in 2021 alone, compared to 2.8% contributed by men’s unpaid labour. It remains to be seen whether the Chief Advisor will acknowledge these crucial statistics and approve the Commission’s proposal to formally recognise domestic work as a full-time occupation.
The tradition of ‘Denmohor’ – the groom paying a dowry to the bride as a show of respect, constitutes a significant portion of the wedding culture in Bangladesh. While the custom itself is rooted in expanding on a woman’s sense of agency, the reality often falls short, with women rarely having any say and most unable to access the said dowry. The lack of control over her own financial resources can then have cascading effects on her agency within the household. Moreover, our inheritance laws are steeped in gender bias. The fine details boil down to the women of the household being either an afterthought or entirely irrelevant in matters of property and assets. Rooted in patriarchal interpretations of religious scripture, these laws grant daughters and widows a diminished share compared to their male counterparts. In response, the Commission has proposed an optional ‘uniform family code’ to empower women with a choice between religious scripture or a more equitable legal framework. This proposal, however, has been met with strong opposition from religious groups, primarily Muslim, claiming infringement on religious freedom. Feminist activist Ahona Hassan, a specialist in human rights and prevention of gender-based violence, offered a nuanced perspective, citing examples from Muslim-majority countries, stating “Turkey adopted a secular civil code as early as 1926, while Indonesia’s Marriage Law combines religious principles with national standards. Importantly, even though Bangladeshi women today are earners, landowners, and leaders, they have been systematically left behind when it comes to access to property and resources – making it even more critical to guarantee them an equal share in inheritance and family assets.” The proposed reform policy is poised to be in the same vein as the examples shared by Ahona Hassan. As we continue our fight for equal rights, we look to the interim government to ensure that the implementation of the ‘uniform family code’ is successful.
The women in Bangladesh that we speak of, that the Commission’s report focused on, represent the harsh reality for the majority. We mustn’t forget that going forward, the report ought to evolve and incorporate an increased sense of inclusivity, acknowledging the plights of women belonging to different indigenous communities and ethnic groups, queer and trans women, disabled or differently abled women, and many more from various minority groups. For now, this is a start.
Amidst expressions of appreciation, let us remember that the respect, agency, and equality we value are not confined to a single day but are the inherent right of every individual. Beyond the tributes and gifts, let’s commit to tangible actions that chip away at the patriarchal structures hindering the progress of women in Bangladesh. This could mean educating ourselves on the proposed reforms, engaging in conversations that challenge harmful norms, or supporting organisations working on the ground. For true change to take root, the love and appreciation we express on this single day must translate into consistent advocacy for the rights and dignity of all mothers, every day of the year.