A Crowd of People, not a Trace of Humanity

Has the development of the metro rail modernised our mindset as well? This is a question I often ponder. While it seems we have made leaps and bounds in technology, have we made the same advancements in humanity? How heartless have we become? How insensitive have we become as a society that the horrible death of an elderly teacher went unnoticed on the Dhaka metro rail? Unfortunately, our society has reached a stage where we must raise questions and demand answers from the authorities concerned. But the questions we have to raise and the answers we expect from the authorities touch on the other intrinsic issues faced by the society as well. Have we truly managed to build a civilised, educated, and humane society? Or is our development confined solely to infrastructure, technology, and economic growth? A seat that could have provided a measure of comfort and security to an elderly or ailing person has instead become a symbol of the crisis in our social values. Nazibur Rahman, an elderly University teacher and a frequent commuter of the Dhaka metro rail, died after suffering a cardiac arrest. His family members said he repeatedly requested a seat, but passengers refused. In the end, he fainted and later died. It is of great concern that the alleged case of an elderly, sick person who is said to have asked for help but did not receive it. This gives us reason to question our social and moral responsibility.

An article by A. Ahmedul Karim Chowdhury, published in the Times of Bangladesh on October 31, 2026, titled "A Seat for the Elderly Should Be a Right, Not a Favour," discusses this and other related issues. The article states that for the old, the sick, and other physically challenged persons, the provision of a seat in a public transport system should not be left to the mercy of good Samaritans. It should be a guaranteed and legally enforceable right. There is merit to this position. However, the problem goes beyond seat reservations or transport management. It is more deeply embedded in our educational, family and social ethics, our culture, and moral values. We often take pride in rapid progress of Bangladesh. We now have a metro rail, expressways, and an evolving modern transport infrastructure. Undoubtedly, these are significant milestones in our national advancement. However, the biggest question is, what modernised our mindset and behaviour? Is boarding a new, modern train the only thing it takes to be "modern"? Does obtaining a higher education degree necessarily make an individual truly educated? If a university student fails to empathise with the suffering of an ailing elderly person standing before them, it is only natural to question the very purpose of their education. The core problem is that our society has not established humane behaviour as a social norm, which is why someone standing in line can be so cruel.

In this context, the United Kingdom's experience is especially pertinent. In London, for example, all forms of public transport have 'priority seats 'for expectant mothers and for the elderly and disabled. Next to these seats, it is clearly stated: Priority Seat. Please give up this seat for someone who needs it." Transport for London (TfL) runs awareness campaigns, and there is a 'Please offer me a seat' scheme for the elderly and disabled who may not be easily identifiable. TfL encourages people to offer their seat to those in most need, even if that is not evident at first sight. Therefore, people should not assume others' health. One should not assume, for example, that a young person might suffer from a heart condition, a physical disability, or other "invisible" health issues. Therefore, the core philosophy behind priority seating should be based not merely on age, but on genuine need, dignity, and human consideration.

In Berlin, the public transit system has designated seating for passengers with special needs on buses, trams, and trains. In Paris, public transit has priority seating areas called "Places Prioritaires." These arrangements are not to create a special seating area for a small group of passengers. They acknowledge that transport systems are public spaces where all passengers, regardless of their dignity, should have the opportunity to use them. The French and German governments have amended their transport laws and introduced special priority seating for the aged and the disabled to protect travellers' dignity and consider passengers with special needs. Ensuring safe travel for those who are physically vulnerable, even at the cost of one's own comfort, is an integral part of social responsibility. The lesson for Bangladesh from the European experience is that humane conduct should not be left solely to individual goodwill, rather, it must be reinforced through institutional guidelines, public awareness, and social expectations. It is crucial to grasp a fundamental distinction: while laws can compel individuals to behave in a certain way, moral education helps them understand the necessity of such behaviour. If a passenger gives up their seat to an elderly person merely out of fear of a fine, they are simply complying with a rule. However, if they do so spontaneously, out of an empathetic understanding of another's hardship, that is an expression of humanity. A civilised society requires both: laws to protect individual rights, and education to foster a mindset that respects those rights.

In Bangladesh, the provision of priority seating for the elderly and passengers with special needs is not absent. Such guidelines exist across various modes of transport, including the metro rail, and are also addressed within relevant laws and regulations. The challenge is proper implementation. In our country, the culture of compliance is significantly weaker than the process of enacting laws. Just marking a seat as priority does not address the issue. We also have to ensure passengers understand the reasoning behind these instructions, and that transport officials are motivated to implement them and available to help passengers who need it most. At the heart of this crisis lies a fundamental limitation in our education system. We have increasingly conflated education with examination results, academic credentials, employment, and economic success. Yet we often overlook education's role in shaping character, fostering social responsibility, and developing moral judgment. While acquiring knowledge and becoming a well-rounded human being are complementary, they are not identical. Moral education must begin within the family. When a child sees a parent give up a seat on a bus to an elderly woman, they receive a practical lesson in humanity. Conversely, if a child witnesses adults showing contempt toward the vulnerable, they may come to perceive such behaviour as normal. Thus, the conduct within the family, the school, and the broader society lays the foundation for a child's moral development. Therefore, moral and civic education within school and university curricula must also be made practical.

The passing of Najibur Rahman reminds us that a nation's development should not be measured by the expansion and growth of physical infrastructure alone. A society achieves true development only when it reaches the members who need it most. A society fails when it cannot protect the dignity of its weakest members. This moral responsibility should not be couched in terms of reciprocity. This is not a simple case of who did and who did not give up their seat. The more important question to ask is, what sort of people are we growing up to be? We need to develop human consciousness and conscience. What good is high-speed rail without a human consciousness? What good is money without kindness? While offering a seat may not save a life, it upholds and gives hope to a society that has lost its moral conscience.