Ramisa’s rape and murder are not merely another headline in Bangladesh’s worsening law-and-order crisis; they are a mirror held before a wounded state. Ramisa stands as the symbol of fragile safety, violated innocence, and the terrifying vulnerability of ordinary citizens to the chronic diseases eating away at the nation’s moral spine. When a state fails to protect its daughters, the flowers, hopes, and future seeds of the nation, it silently permits the garden of its humanity to wither.
This tragedy is not an isolated or disconnected incident. It is one of the visible cracks in a collapsing moral structure, a recurring symptom of a deeper cancer spreading through society’s institutions. Ramisa has become the name of every unprotected girl, every fearful parent, and every unanswered cry for justice in Bangladesh today.
When our innocent little daughters, the blooming flowers of our gardens and the future mothers of generations yet unborn, are raped and beheaded, one hardly needs statistics to understand the present state of law and order or to foresee the dark shadow hanging over the nation’s future. A society can be measured not by the height of its buildings or the noise of its slogans, but by how safely its daughters can walk beneath its sky.
Whenever such barbaric incidents occur, and only a fraction of them ever come to light, the nation erupts in grief and outrage. People roar, howl, protest, and weep for a few days. Social media burns with anger, television screens overflow with debates, and promises of justice echo through the corridors of power. Yet before the wounds can settle into public memory, another manufactured drama is deliberately staged and patronised by the state’s stakeholders to divert national attention elsewhere. The old tragedy is buried beneath the dust of a new spectacle, and the victims’ cries slowly fade into silence. Thus, justice in our society often becomes seasonal, outrage temporary, and memory painfully short-lived. The criminals understand this cycle well; they know that in a land distracted by endless theatrics, public fury dies faster than the bloodstains on the street.
Now comes the most painful and unavoidable question: why do such barbaric and heinous incidents recur in our society with terrifying regularity? Is it the failure of the statesmen? Is it the collapse of law enforcement? Or is it the deeper and more dangerous moral decay of a society where education, responsibility, justice, humanity, and spirituality have all silently eroded beneath the glittering slogans of development? The answer lies not in a single institution but in the collective collapse of the state’s entire moral and administrative structure.
The state has undoubtedly failed to enforce the laws already in place. In theory, laws stand tall like iron pillars; in practice, they melt before politics, power, and money. Justice in our society is too often weighed not on the scale of truth, but on the financial strength and political influence of the accused and the social status of the victim. Courts are pressured, investigations are manipulated, and the cries of the powerless are buried beneath files, influence, and endless delays.
At the same time, we failed to build truly independent institutions capable of functioning beyond political interference. The legislative, executive, and judicial branches of the state were meant to balance and protect one another, yet each has gradually become entangled in patronage, nepotism, and bureaucratic domination. We over-politicised the police until professionalism suffocated beneath obedience. We weakened the judiciary by turning appointments, promotions, and influence into instruments of political loyalty rather than merit and integrity. Meanwhile, an invisible deep state of bureaucratic and political interests has emerged, often exerting greater influence than the will of ordinary citizens. Many believe recent elections have exposed this painful reality, in which public trust in democratic representation has been deeply shaken.
As a result, law and order no longer operate with equal force for all citizens. Justice becomes selective, delayed, or negotiated. Criminals learn that money can dilute punishment, political shelter can neutralise accusations, and influence can silence institutions. When punishment becomes uncertain, crime grows fearless.
Yet the crisis is not only political or administrative; it is also profoundly moral and spiritual. Religion, which should have acted as the conscience of society, has also failed in many respects – not because faith itself is flawed, but because genuine moral practice has disappeared from public and private life. Millions proudly identify themselves as religious, yet honesty, compassion, accountability, and self-restraint are increasingly absent from everyday conduct. Ritual survives, but morality weakens. Public displays of piety often coexist with corruption, exploitation, violence, and hypocrisy.
The contradiction becomes even more horrifying when abuse occurs within religious institutions themselves. Reports of children being abused in some madrasahs by individuals entrusted with religious authority reveal that merely wearing religious clothing or speaking religious language does not guarantee morality. A corrupt soul can hide behind sacred words as easily as behind political slogans. Such crimes do not prove the failure of religion; rather, they expose the failure of human beings to truly practice the ethical and spiritual principles religion demands. Faith without morality becomes performance; religion without justice becomes hypocrisy.
Therefore, the solution cannot come from slogans alone, neither secular nor religious. The solution lies in restoring both morality and the rule of law. A society survives when law functions independently of politics, money, and influence, and when moral values are cultivated sincerely within families, schools, religious institutions, and public life. Developed nations did not reduce crime merely through economic progress; they strengthened institutions, ensured accountability, protected judicial independence, and established certainty of punishment regardless of status or wealth.
Likewise, religion can only become a force for social reform when it teaches justice, mercy, dignity, honesty, and accountability, not merely identity. No nation can protect its daughters if its citizens have lost their conscience, and no moral preaching can save a country where criminals know they can buy immunity. The cure, therefore, lies in the union of ethical education, sincere spirituality, independent institutions, and uncompromising implementation of law. Only when morality governs the heart and justice governs the state can society rescue itself from this slow and terrifying decay.
The views expressed in this article are solely those of the author
The writer is an assistant professor of English at IUBAT and a PhD candidate at UPM, Malaysia
