Intolerance and the search for identity: A history of communal tensions in Bangladesh

https://thedailyguardian.com/intolerance-and-the-search-for-identity-ahistory-of-communal-tensions-in-bangladesh/

November 27, 2021, By Chandril Chattopadhyay Sadia Sultana and
Sanjib Das

“For our language many have died Drawn from the arms of our mother But
down the road smeared with their blood I hope freedom will come to this
land The simple language of a simple people Will meet the demands of this
our land”
-Sufia Kamal

The world today has been gifted with the growing sensitization towards religious pluralism that situates itself between the two
corridors of religious tolerance and the identification of minority rights. The belief system of one religion is to be accommodated within the structures of a majoritarian religion in order to bring harmony and peace to a country. There are however greater complexities as the dimensions of the political narratives also pose a serious threat sometimes to a country that is polarized by religious hypertrophy.
Bangladesh is celebrating its 50th year of liberation from Pakistani oppression this year. Though very young, this South Asian country has been able to establish itself as a liberal democratic nation. Recognition of Bangladesh as a developing nation from being underdeveloped endorses its effort to make it a functioning democracy in the map of South Asia. It has displayed remarkable progress in public health, education, women empowerment, public administration, overall human development index among other things. However, contrarily, its policies towards securing free religious practice for its citizens are under careful watch by the international communities. Violence against religious minorities is tarnishing the efforts of
Bangladeshi liberal leadership for more than the last three decades,
resulting in a sharp decline in the religious minority population from 30%
in the year 1947 to 9% now.
Bangladesh, as it is known today, was known as East Bengal during British
Rule, then East Pakistan under the Pakistani Regime from 1947 till 1971.
Irrespective of two major religious communities i.e. Hindus and Muslims,
the population is known as Bengalee primarily based on their culture and
linguistic equivalences. Undivided Bengal that encapsulates the area
consisting of West Bengal and Bangladesh now has a long history of a
tolerant progressive human society. There is hardly any record of religious
conflicts between these two communities till the middle of the twentieth
century when the demand for a separate nation on the religious line began
to gain momentum. At the end of the British rule, the two major religious
communities i.e. Hindus and Muslims failed to retain the tolerant fabric of
Bengali society based on religious harmony for centuries.
The Constitution of Bangladesh was adopted on 4th November 1972 and
came to effect on 16th December 1972. Bangladesh was the first country in
South Asia to specifically use secularism in its constitution followed by
India in 42nd amendment Act in 1976. A decisive change was to ban
religious-based political part, Jamaat-e-Islami that opposed Bangladesh’s
independence and faced allegations of involvement in the 1971 Bangladesh
genocide that was initiated by Pakistani military on all Bengali’s of East
Bengal. The Jamaat-e-Islami supported the Pakistani Army During the
Awami League’s rule, the Opposition Leader and leftwing cleric Maulana
Bhashani talked about a “Muslim Bengal” as opposed to the League’s
secular Bengali platform.
The first religious clash between Hindus and Muslims took place in
Calcutta, the capital city of undivided Bengal, in 1946 (Aug 16 -Aug 19),
resulting in an estimated loss of 10,000 lives of both communities, also
known as the Great Calcutta Killing. This is the beginning of a dark chapter
of communal disharmony. This was followed by the Noakhali Riots of 1946
(November- December) where the death toll touched around 5000.
In the year 1947, Pakistan was carved out of India as a separate country
with a Muslim major population. East Bengal became East Pakistan as it
was in the eastern part of Pakistan. Religious intolerance has however
grown in Bangladesh over these four decades and the nation has further
away from the harmonious grounds of anti-fundamentalism that Sheikh
Mujibur Rahman had gifted to the country.
Some of the major incidents of violence against Hindus are Dhaka Riots of
1948, Nacholi Massacre (Rajshahi District), Dhaka Riots, Barisal Riots,
Chittagong Riots, Rajshahi Riots -1962, East Pakistan Riot- 1964 Then in
the year 1971 during the war of independence against the Pakistani Army,
an estimated 3 million people were killed, 200000 women were raped and
the majority of these casualties were Hindus.

On the 16th December 1971, 93000 Pakistani Army Surrenders to the Joint forces of Indian Army and Bangladesh Mukti Bahini and
Bangladesh becomes an independent nation in south Asia The country entered the comity of nations under Sheikh Mujibur Rehman, also known as the Bongobondhu or the friend of the Nation. The religious intolerance was given away and there was a greater attempt at protecting interests of the religious minorities with his Awami League that took up the leadership in the country. But there was a decline in the subjective efforts with the murder of Bangabandhu onthe 15th August, 1975, leading to a coup by radical
army officers that over the years have given rise to further coup and counter coups, resulting in transfer of power to Major Ziaur Rehman in 1977.
The issue largely resulted from the fact that Ziaur Rehman uplifted the ban on the religious based political party and as a result of such an attempt the Constitution incorporated ideas of social justice from Islamic religious order, removing the tenets of
secularism from the Constitution- Bismillahir Ram Rahim or absolute trust and faith in the almighty Allah shall be basis of all actions.
Islam has thus been mentioned at least twice in this Constitution.
From 1975 till 1988, there were no such noticeable large scale attacks on
Hindus, but it continued at local levels across the country which failed to
get attention of the international communities. In 1988 , the then President
of Bangladesh , Hussain Mohammad Ershad declared Islam as the National
Religion of Bangladesh, also called the State Religion. From 1988 the other
two religious groups the Buddhist and the Christian also began to be the
target of the majority Muslim communities including Hindus. Though the
attacks are being carried out in a routinely fashion , some of the major
incidents of atrocities which attracted international attention are described
here, in 1989 ,an estimated 400 Hindu temples were destroyed across
Bangladesh in reaction to the laying of foundation stone for Ram Temple
in the close vicinity of Babri Mosque in Ayodhya, India. In 1991 attacks
were carried out in Dhaka, Chittagang, Jessore, Narail, Gaibandha,
Mymensingh, Sunamganj and Sylhet. In 1992, at the aftermath of
Demolition of Babri Mosque in India, 11 temples were destroyed among
many killings, rapes and destruction of property of the Hindus.
Last few years the attacks increased many folds, according to Ain O Salish
Kendra (ASK), a human rights body in Bangladesh, from September 2013
till October 2021, the total number of attacks on religious minorities in
Bangladesh were 3710, and from 1993 till 2006 the number was 22 . This
increasing act of atrocities is contributing to the gradual decline of a
religious minority population in Bangladesh, it was 31% in 1947 and now
it stands a meager 9%. According to Dr Abul Barkat, Professor of Dhaka
University, 11.3 million Hindus fled Bangladesh since 1947.
Communalism is a pervasive phenomenon in the public life of Bangladesh
and communal riots have the ugliest expression. This is very similar to the
condition in India. Communal riots have two faces – violence and
confrontation. Every reason for communal riot appears to be superficial and
trivial; though deep within political reasons are rooted. Communal riots in
East Bengal are rarely due to religious animosity but that is taken advantage
of by the politicians to meet their political and economic interest.
Between January 1972 and January 1975, Bangladesh enjoyed a
parliamentary government but then it was a military dictatorship. In 1977,
secularism was removed by a Martial law directed during the military
dictatorship of Ziaur Rahman. The 5th amendment to the constitution in
1979, that had allowed religious based politics and legitimized the post –
1975 regimes after a coup toppled the country’s post-independence
government. In 1988, the Parliament of Bangladesh declared Islam as the
state religion during the presidency of Hussain Muhammad Ershad.
After the restoration of democracy in 1990, the Bangladesh Nationalist
Party (BNP) and Awami League (AL) governments retained Islam as the
state religion. At the end of BNP’s 2001-2006 term, the Awami League
questioned the appointment of the new Chief Advisor. Awami supporter led
protests and violence popularly known as logi boitha movement , which
resulted in 40 deaths and 100s(hundreds) of injuries in the first month .On  that day Awami League
activists severely beat and killed 3 activists of Jamat e Islami in Paltan in front of the TV camera. On 11th January
2007, Chief Advisor Iajuddin Ahmed announced a state of Emergency in Bangladesh.  On 12th January 2007, with
military backing, the former Bangladesh Bank Governor Fakhruddin Ahmed, who had worked for the World Bank was now sworn in as the Chief Advisor.
Hefajat-e-Islam (HeI) claims it is apolitical, as they do not participate in electoral politics, but they are at the, forefront of accumulating
religious capital and have emerged as important players in Bangladeshi politics.-e-Islam, which literally means ‘protector of
Islam’, was established in 2010 as a reaction to the Draft National Women’s Development Policy Bill, proposed by the militarybacked caretaker government in 2008. In 2010, the Bangladesh Supreme Court ruled that the removal of secularism in 1977
was illegal because it was done by an unconstitutional martial law regime. The principle of secularism now co-exists with the state
religion. The apex court division on Feb 2nd again this year had revised and declared illegal the 5th amendment. In 2011 finally this Women’s Bill was supported.
In 2011, HeI proved its street power by its student march and 13 charter
petitions to the government. This led to a violent bloodshed of the students
who had partaken. The Government realized their power in the Shah Bagh
protests. In recent times, the extreme street power of these parties is forcing
the government to dunk their secular image next into a more Islamic State.
This coming together of AL and HeI though was a crucial factor that helped
in the AL’s 2014 and 2018 electoral victories. The death of the supremo,
Shafi, has brought the power tussle for succession between Anas Madani,
Shafi’s son, and Junaid Babunagori, out in the open. In 2019, the rivalry
between senior Nayeb–e–Ameer, Mohibullah Babunagari, and Anas
Madani, came to the fore.
After the death of Allama Shah Ahmed Shafi, the Amir of HeI on
September 18, 2020, the takeover of the group by radical leaders like Junaid
Babunagori, who are opposed to the government, reflects the limitation of
the latter’s appeasement policy(Meaning is not clear). While the Ulemas
may not be electorally successful, their street power and ideological
commitment to their interpretation of religion are swiftly pressing the
secularism.
Bangladesh State Minister for Information Murad Hussain has stated that
Bangladesh is(has) secular constitution proposed by the Father of the
nation, Mujibur Rahman. The judgment came in response to why
compelling women to wear religious attire should not be declared illegal.
In August this year it was reported that a women’s college in northwestern
Natore issued a directive prohibiting students from entering the campus
without burqas, also barred them from sport and cultural activities. The high
court found the college guilty based on the fact that the 5th amendment is
null and void and Bangladesh is a secular nation.
From October 13th to 19th, the riots in Bangladesh defeated the entire
fabric of the secularism that the Constitution of Bangladesh abides by. The
reports of casualties and deaths, including demolishing of around 80
temples spanning across regions like Cumilla, Chandpur, Noakhali,
Chattogram, Bandarban, Cox’s Bazar, Narsingdi and Gazipur only shows
that there needs to be one social disassociation to bring around the religious
tensions in the region. What is even strange is that the Charter of Medina
based on which the Constitution of Bangladesh pulls its resources hardly
justifies the secular stand stated in other parts of the Constitution of
Bangladesh. Places like Rangpur saw the burning down of around two
dozen of hindu houses over a protesting post by a Hindu man over the
ongoing conditions of the minorities and even the United Nations Resident
Coordinator Mia Seppo condemned the attacks over Twitter. It is only to be
seen how the Bangladesh administration deals with the person Iqbal
Hossain, identified as the one who placed the Holy Quran in the feet of the
Goddess Durga in the Pandal that sparked the entire saga of violence in
Bangladesh.
However the gagging of the bloggers, leaders and protestors who are
against the heinous communal riots is another side to the acting administration and their
public policy and places the citizens in a state of confusion as to the real mode of action in such a state of affairs. The external response from other countries is negligible as India promised no intrusion to settle internal disputes and China is in the grip of declaring
another lockdown. This tension of mildness and appeasement since 1971 has stayed always. If this continues to operate, the
secular fabric of the Bengalees in the EasternBengal shall be washed out and there will be no room for
the minorities to live with adignified standing and the Awami League’s role in propagation of the same shall
only be seen as a discomfort in the topography of a state that has seen a lot of divisive politics in the last few years
with immense vote rigging for winning the seats of power. The tribals, also minorities, have also faced immense
oppressions specially in the militarized hill tracts of the Chittagong. It can only be
hoped that the citizens live up to the tenets of their Constitution, where in Article 11, it is mentioned that,” the Republic shall be a
democracy in which fundamental human rights and freedoms and respect for the dignity and worth of the human person shall be
guaranteed”.
Also Article 32 and 39 mentions the Right to Life and Personal Liberty and
The Right to Freedom of thought conscience and speech ( special reference
to Digital Security Act, 2018 of Bangladesh) and these must be invoked and
protected at all costs in order to quash the violence by taking strict actions
against perpetrators without any bias towards religion, creed and sect.
Hefajat-e-Islam (HeI) claims it is apolitical, as they do not participate
in electoral politics, but they are at the forefront of accumulating
religious capital and have emerged as important players in
Bangladeshi politics. Hefajat-e-Islam, which literally means ‘protector
of Islam’, was established in 2010 as a reaction to the Draft National
Women’s Development Policy Bill, proposed by the military-backed
caretaker government in 2008.