But this version of the history (originated and constructed by the patriarchal structure) of women's movement in Bengal tells a completely different story when we look at it critically, from a male unbiased, feminist point of view

Partha Chatterjee farther revealed how the private-public, material-spiritual, ghar-bahir division during the colonial period further crippled women, through a highly discriminated adoption of ‘modern’, ‘advanced’, European material values in the ideology of the nineteenth century patriarchal structure. Through this adoption while the material elements that empowered the westerners, i.e. science, technology, rational forms of economic organization, modern methods of statecraft were given to the male, women were assigned the role to uphold the traditional and spiritual values. In practice this was nothing different from the traditional patriarchy, in fact worse than ever it now confined the western knowledge, technology and ‘advanced material thinking’ to male only. 

However, at the beginning of the twentieth century a few female activists, concerned solely with women’s issues for women’s sake, came forward. Begum Rokeya Sakhawat Hossain was the most eminent of them. She stood firmly apart from the political, nationalist movements and started her own struggle for women’s emancipation. Although well aware of the political situation, Begum Rokeya worked in an autonomous way. She established the first Bengali school for the Muslim girls in undivided Bengal. Being a prolific writer, she wrote books and articles on the injustice and discrimination against women. The silent movement that started with the initiatives taken by Begum Rokeya in course of time played a vital role in women’s education and empowerment. As a result, today in Bangladesh women have formed many feminist groups and are struggling to establish an unbiased social system and to ensure their social and legal rights.      

Even today in Bangladesh the gender roles are defined by the external-internal, traditional-modern dichotomy created by the patriarchy. By the role assigned by this patriarchy women are idealized as home-makers whose primary duty is to cook, give birth and look after children, and keep their husband happy. Public participation is mostly men’s area. But when it comes to political participation, just like before i.e. during the movements against the colonial rulers, 1947 or in 1971, women are encouraged to come out of the house and join the fight for their right. During the elections women are specially encouraged the cast their vote and establish their right. “Women are told that their right to vote is guaranteed in the constitution as a right to take part in public life. Therefore, ‘public participation’ of women seems to also be the decision of the male-dominated society.” 

Although women’s participation is increasing in various sectors, women’s issues remain un-discussed. Also women have little active participation in policy planning and decision making. Even the women’s issues are dealt by the patriarchy, most often women in power i.e. the prime minister of Bangladesh and the leader of the opposition are completely unconcerned about women’s issues and act as a part of the patriarchal system. Also, the women participating the women’s activist groups or female leaders usually come from the elite class of the society, as a result can not play a strong role in creating women’s participation from grass-root levels to policy planning.

Women’s issues are often politicized, as a result the gender aspect gets lost. The patriarchal society tries to maintain its structure and minimizes women’s issues. This is why a feminist approach developed on the context of the socio-cultural scenario of Bangladesh is necessary to establish gender equity and ensure women’s rights.