Patterns of Persecution: The Systematic Discrimination Against Bangladeshi Minorities Over Decades

Mehek Punjabi, 06/08/24

Introduction

Can a nation truly be considered secular if its minorities live in constant fear?

Trigger Warning: This article contains discussions of religious discrimination, violence against minority communities, and political instability in Bangladesh. The content may be distressing to some readers. Please proceed with caution and prioritize your well-being.

Bangladesh, a South Asian country with a rich heritage and a troubled socio-political landscape, is home to a large demographic. While the vast majority of the population is Muslim, there is a significant Hindu minority, along with smaller communities of Buddhists and Christians. Since its independence in 1971, Bangladesh has housed various religious and political forces. The country’s political history has been marked by periods of secular governance as well as Islamic conservatism, which have significantly influenced the treatment and status of its minority populations.

The socio-political environment in Bangladesh has been shaped by factors such as the legacy of the 1947 Partition, the 1971 Liberation War, and subsequent political developments.

The Hindu community, once a larger and more integral part of the nation’s society, has faced discrimination and episodes of violence. These incidents often coincide with political instability, elections, or international events affecting the region, revealing an unsettling pattern of communal tension.

Thesis Statement

This article argues that the discrimination against minorities in Bangladesh, especially Bangladeshi Hindus, is not merely sporadic incidents but rather a persistent force within its socio-political dynamics, and is exacerbated during periods of political instability. Through a historical analysis, this article will demonstrate how these patterns are continuous in the country’s society, impacting the Hindu, and other minority communities’ social and economic status.

Historical Background

Partition of India (1947)

The partition of India in 1947 was an unprecedented division that led to the creation of India and Pakistan. This event resulted in significant communal violence and displacement.

The hasty and ill-prepared demarcation of borders led to mass migrations and violent aftermath, with estimates of around one to two million people losing their lives and up to 15 million being displaced. (National Army Museum) (Drishti IAS)

Post-Independence Period (1971)

In 1971, the liberation war in East Pakistan, culminating in the formation of Bangladesh, was marked by widespread atrocities.

The military crackdown by the West Pakistani regime, known as Operation Searchlight, targeted the Bengali population, including Hindus. This operation led to widespread violence, including killings, rape, and the destruction of property, resulting in millions of refugees fleeing to India. The conflict’s aftermath saw a significant exodus of Hindus, and other minorities, from the region, as they were disproportionately affected by the persecution (IRPJ).

These historical events started the cycle of the ongoing challenges faced by the minorities in Bangladesh.

Patterns of Violence Against Bangladeshi Hindus

Recurring Themes

Violence against the Hindu minority in Bangladesh has manifested in several recurring forms, including riots, targeted killings, forced conversions, property destruction, and the desecration of temples. Such incidents are not isolated but part of a broader pattern of hostility towards the minority community.

Key Incidents

1989-1990: Riots erupted during the Babri Masjid demolition in India. In Bangladesh, the repercussions were severe, with Hindu homes and temples targeted, leading to widespread fear and displacement. (BBC)
2001: Following the victory of the Bangladesh Nationalist Party (BNP) in the national elections, a wave of post-election violence targeted Hindu communities. Due to looting, arson, and assault on Hindus, including sexual crimes against women, many were forced to flee their homes. (Amnesty International) (Amnesty International)
2013: The verdict against Delwar Hossain Sayeedi, a leader of the Jamaat-e-Islami party, incited violent reactions from extremist groups. Over 50 Hindu temples were vandalised, and approximately 1,500 Hindu homes were destroyed in 20 districts. The attacks were part of broader unrest led by the Jamaat-e-Islami and its student wing, Islami Chhatra Shibir. (Amnesty International)
2024: Amid political turmoil and the recent resignation of Sheikh Hasina, there has been a surge in violence against Hindus. The incidents have been marked by increased aggression, with properties destroyed and individuals attacked. This wave of violence reflects ongoing instability and the vulnerability of minority communities in times of political uncertainty (Amnesty International).

The repetition of such events over the decades underscores the need for greater protection and justice for the Hindu Civilians.

Socio-Political Factors

Political Exploitation

Political parties in Bangladesh have frequently exploited communal sentiments for electoral gains.

The Awami League, despite its secular image, has been accused of inadequate protection for minorities, including Hindus – while the opposition, such as the Bangladesh Nationalist Party (BNP) and Jamaat-e-Islami, have been linked to the instigation of communal violence. The recent political turmoil, exacerbated by economic issues and protests against controversial policies, has provided a fertile ground for exploitation. (India Today) (DW).

Religious Extremism

Extremist groups, including the organisation Jamaat-e-Islami, have played a significant role in perpetuating violence against Hindus and other minorities.

These groups often leverage periods of weak governance to carry out attacks, targeting minority temples, homes, and businesses. The use of social media to spread inflammatory content has also been a tool for these extremists, leading to swift and violent reactions from certain segments of the population (India Today) (DW) (Zee News).

Government Response

The Bangladeshi government’s response to violence against the Hindu minority has been criticised for being inconsistent and inadequate. While the Awami League has condemned attacks and promised action, enforcement has often been weak, with many perpetrators going unpunished. This lack of accountability has fostered impunity, allowing violence to continue unabated. (DW)

What is Happening Right Now?

The situation for Hindus in Bangladesh in August 2024, has recently become precarious due to escalating violence amidst the country’s political turmoil. Following widespread protests and the resignation of Prime Minister Sheikh Hasina, there have been targeted attacks on Hindu communities, businesses, and religious sites.

Several incidents have occurred, including the burning of Hindu homes and businesses across at least 27 districts. Notably, Hindu temples, such as an ISKCON temple in Meherpur, have been vandalised and set on fire, and there have been reports of idol desecration. The violence has resulted in significant casualties and fear among the Hindu community, with some members fleeing to India for safety. The unrest is compounded by political instability, with opposition groups exploiting the situation. (India Today) (The Daily Star) (India Today)

“The Bangladesh Hindu Buddhist Christian Unity Council (BHBCUC) said 200-300 Hindu homes and businesses had been vandalised since Monday, and 15-20 Hindu temples were damaged (Reuters).”

Impact on the Hindu Community

Demographic Changes

The Hindu population in Bangladesh has seen a significant decline over the decades. From comprising nearly 28% of the population in the 1940s, Hindus now account for less than 9% of the total population.

This decline is attributed to religious persecution, violence, and systemic discrimination, which have led to substantial migration to neighbouring India.

An estimated 11.3 million Hindus fled Bangladesh between 1964 and 2013, with an average of 230,612 Hindus leaving the country annually during this period, exacerbating the marginalisation of this community (Hindu American Foundation) (Vivekananda International Foundation).

Social Impact

“Hindus, Christians, Buddhists, Shiite Muslims, and Ahmadiyya Muslims frequently “face harassment and violence, including mob violence against their houses of worship,” (Freedom House, 2020)” (Hindu American Foundation)

The Hindu community in Bangladesh has faced long-term psychological trauma due to persistent violence, discrimination, and social exclusion. The community experiences marginalisation, with limited access to justice and protection under the law. The institutional bias, exemplified by the non-response to writ petitions for minority rights, has perpetuated a sense of insecurity among Hindus.

Many Hindus live in fear of further attacks, especially during religious festivals. (Hindu American Foundation) (Vivekananda International Foundation)

Economic Consequences

The economic impact on the Hindu community has been severe. Many Hindus have lost their properties due to violence, discriminatory laws, and illegal land grabs. The Vested Property Act, which succeeded the Enemy Property Act, facilitated the appropriation of Hindu-owned lands, leading to widespread poverty and economic displacement within the community. The confiscation of land and destruction of businesses have not only stripped many Hindus of their livelihoods but also contributed to their socio-economic marginalisation. (Hindu American Foundation) (Vivekananda International Foundation)

Analysis of Legal Framework

The Bangladesh State predicated on the ideals of Bengali nationalism lent itself to the construction of ethnic and linguistic minorities. Subsequent political developments which brought in Islamic ideals in the practice of statecraft, helped to recreate constructions of religious minorities, which had been deeply entrenched in the construction of the Pakistan state.

The following clauses from the Bangladesh Constitution demonstrate this (Government of Bangladesh, 1972).

Article 9 of the Constitution defines Bengali nationalism as: “The unity and solidarity of the Bengali nation, which deriving its identity from its language and culture, attained sovereign and independent Bangladesh through a united and determined struggle in the war of independence, shall be the basis of Bengali nationalism.”

Article 6 Part 1 declared that the citizens of Bangladesh were to be known as Bengalis. The imposition of these clauses upon the entire population of Bangladesh turned the non-Bengali speaking population of the state into ethnic minorities as Bengali became a cultural category (Mohsin, 2003). Through Article 3, part 1 Bengali was adopted as the state language. This turned the non-Bengali-speaking people into a linguistic minority as well.

Religious minorities in Bangladesh, primarily Hindus (approximately 9% of the population and predominantly Bengali-speaking), experienced growing alienation due to the gradual Islamisation of state policies. This process was reflected in constitutional reforms, which eventually marginalised these groups.

Secularism was a foundational principle of Bangladesh’s first Constitution, drafted after independence. This principle emerged as a response to Pakistan’s use of Islam to dominate the Bengali population. During the 1971 Liberation War, the Pakistani military justified its crackdown and genocide by labelling Bengali Muslims as “kaffirs” (non-believers), leading to targeted violence against non-Muslims in East Bengal. Thus, secularism in Bangladesh did not signify the separation between state and religion.

Article 12 of the original Constitution articulated the principle of secularism by aiming to eliminate communalism, prevent the state from favouring any religion, stop the abuse of religion for political purposes, and protect individuals from religious discrimination or persecution.

State practices initially reflected this principle of religious tolerance, with ceremonial state functions including recitations from the Quran, Gita, Bible, and Tripitaka. However, this religious tolerance was not matched by a similar acceptance of ethnic and linguistic diversity.

Despite the well-intentioned clauses promoting secularism, these ideals could not withstand the political upheavals of the mid-1970s. The assassination of President Sheikh Mujibur Rahman led to a radical shift in power, with President Ziaur Rahman replacing secularism with the principle of “absolute trust and faith in Almighty Allah.” Socialism was also replaced with “economic and social justice,” and the Jamaat-e-Islami, previously banned for collaborating with the Pakistani Army, was reintegrated into mainstream politics.

In 1981, after the assassination of President Ziaur Rahman, General Ershad’s autocratic rule (1982-1991) further entrenched Islam in statecraft by declaring it the state religion in the 8th amendment. This move, intended to gain favour with Islamic countries and legitimise his rule, even faced opposition from the Jamaat-e-Islami, which sought to establish Bangladesh as an Islamic Republic.

The 1990s saw further deterioration in communal harmony, especially after the Babri Masjid incident in India, which sparked communal violence in Bangladesh. Post-election violence in 2001 also targeted minorities, perceived as supporters of the defeated Awami League. State-instigated communalism, absent in Bangladesh’s early years, became a regular feature of its political landscape.

The Jamaat-e-Islami, despite benefiting from Islamisation policies, mobilised against the very regimes that had empowered them, culminating in their support for a democratically elected government after Ershad’s regime fell.

These developments deepened the alienation of minority communities, as Islam became increasingly tied to Bangladesh’s national identity. Although the 8th Amendment promised minorities the freedom to practice their religions peacefully, government actions suggested a lack of genuine concern. Debates in the National Assembly offered little reassurance, with the equality clause and fundamental rights being cited as sufficient safeguards, disregarding minority concerns.

The rise of Hindu nationalism in India also posed a threat to minorities in Bangladesh. The Babri Masjid incident in 1992 triggered attacks on Hindu temples, lives, and properties across Bangladesh, with Christians and Buddhists also targeted. Evidence suggests that these actions were politically instigated, with the Ershad regime using communal tensions to divert attention from opposition demands for fair elections, only attempting to restore order after significant damage was done.

The Struggles of Other Minorities

While the Hindu community has been bearing the brunt of discrimination in Bangladesh, they are not the only minority group facing persecution. Bangladesh has also seen sustained hostility against other religious, social, and gender/sexual minorities, further emphasising the long-withstanding issues of intolerance.

Persecution of Ahmadiyya Muslims in Bangladesh

The Ahmadiyya Muslim religious community in Bangladesh faces severe persecution and discrimination, primarily due to theological differences that set them apart from mainstream Islamic groups. Ahmadis believe that Mirza Ghulam Ahmad, the founder of their movement, was a prophet, a belief that contradicts the mainstream Islamic doctrine of Muhammad being the final prophet. This divergence has led to widespread social ostracisation, with Ahmadis often barred from participating in public religious events and frequently becoming targets of hate speech.

Violence against the Ahmadiyya community is alarmingly common, with mosques being attacked and vandalised, and burial rights often denied in public cemeteries. Despite the Bangladeshi government’s official recognition of Ahmadis as Muslims, extremist groups exert pressure to declare them non-Muslim, resulting in inadequate state protection. Ahmadis also face discrimination in employment, education, and exclusion from government positions. This systemic persecution highlights the ongoing struggles of religious minorities in Bangladesh.

(Human Rights Watch, USCIRF, Amnesty International, Minority Rights Group International.)

Discrimination Against Dalits and Harijans

Certain social communities historically identified as ‘Dalits’ or ‘Harijans’ continue to face significant social discrimination and marginalisation. These groups are often associated with occupations deemed ‘impure’ or ‘lowly,’ such as street sweeping, leatherwork, and manual scavenging. Their plight is compounded by limited access to education, healthcare, and political representation.

The term “Dalit,” from Sanskrit, means ‘oppressed’ or ‘broken.’ It is widely used in South Asia to describe communities subjected to historical social exclusion based on caste. In Bangladesh, Dalits comprise various sub-groups, including but not limited to:

Methors: Engaged primarily in sanitation work and street sweeping.
Rishis: Traditionally involved in leatherwork.
Jeley (Fisherfolk): Communities engaged in fishing.
Bede: Nomadic groups often associated with snake-charming and traditional medicine.

Coined by Mahatma Gandhi, “Harijan” means ‘children of God.’ In Bangladesh, this term often refers to communities involved in sanitation and cleaning occupations. However, many activists and community members prefer “Dalit” over “Harijan,” considering the latter patronising.

Despite constitutional guarantees of equality, Dalits and Harijans in Bangladesh confront multifaceted discrimination. These communities are often pigeonholed to low-paying, stigmatised jobs like street sweeping, leather tanning, and manual scavenging. Such occupational pigeonholing severely limits their economic mobility, trapping them in a cycle of poverty and social exclusion. Dalit children also frequently face bullying and discrimination in schools, which leads to high dropout rates. This makes it even more difficult for them to access quality education, perpetuating the cycle of poverty and limiting opportunities for upward mobility.

Many Dalit communities reside in segregated colonies or slums, where they lack adequate access to clean water, sanitation, and healthcare facilities. Overcrowding and unsanitary conditions are common, contributing to poor health outcomes and further marginalisation. Dalits also often face barriers to accessing public spaces, including temples, restaurants, and barber shops. The rarity of inter-caste marriages exhibits the deep-rooted prejudices they face, and when such marriages do occur, they can lead to severe community backlash.

Most critically, the representation of Dalits in local and national political structures is minimal, severely limiting their voice in policymaking and governance. Their needs and concerns are often overlooked, perpetuating their marginalisation in society.

(International Dalit Solidarity Network, United Nations Development Programme (UNDP) Bangladesh – “Breaking the Silence: The Situation of Dalit Women in Bangladesh” (2018), International Labour Organization (ILO) – “A Study on the Situation of Dalits in Bangladesh” (2015))

Persecution of The Hijra Community

The Hijra community in Bangladesh is a gender/sexual minority, which includes transgender individuals, intersex people, and eunuchs, and gained official recognition as a third gender in 2014. This legal acknowledgement was a significant milestone, allowing them to identify as Hijra on official documents such as passports and identification cards, however, it did not come without its incompetencies.

On January 26, 2014, the Bangladeshi cabinet made a landmark announcement recognising a third gender category with the declaration: “The Government of Bangladesh has recognised the Hijra community of Bangladesh as a Hijra sex.” This move marked a significant step forward in the quest for human rights for the Hijra minority.

However, this promising development was soon overshadowed by complications. Bangladesh lacked a clear policy on the procedures required to legally change one’s gender marker on official documents from “male” to “Hijra,” since there was no established definition of who qualifies as a Hijra. Due to this, officials tasked with implementing the Hijra designation relied on their interpretations of what it means to be a Hijra.

Social exclusion is a pervasive issue for the community, who often endure harassment, violence, and discrimination in various spheres of life, including education, healthcare, and employment. Many are forced to adopt traditional roles such as begging or performing at weddings and births due to the lack of access to formal employment opportunities.

Healthcare access is another critical challenge for the Hijra community. Many healthcare providers lack the necessary sensitivity and understanding of their needs, leading to discriminatory practices that deter Hijras from seeking medical help. As a result, they often face higher risks of health issues, including HIV/AIDS, due to inadequate access to targeted healthcare services and broader social exclusion.

Social stigma and bullying often force Hijras to drop out of school, resulting in low literacy rates and further limiting their economic opportunities. The lack of education makes it difficult for Hijras to improve their living conditions.

In December 2014, the Ministry of Social Welfare extended an invitation to Hijras to apply for government jobs, presenting a rare opportunity for a community that largely resorted to begging, ritual performances, and sex work, and was often dependent on Hijra leaders or “gurus” for protection. Although this development was initially seen as empowering, the process did not proceed smoothly. Candidates reported feeling humiliated by inadequately informed Social Welfare Department officials. Many described being subjected to inappropriate questions about their gender identity and sexuality, resulting in significant distress.

(The Diplomat – Bangladesh’s Hijra Community, Human Rights Watch – Abuses in Bangladesh’s Legal Recognition of Hijras, BBC News – Hijras Fighting for a Better Life, Al Jazeera – Hijra Pride in Bangladesh)

International and Domestic Responses

Human Rights Organisations

International human rights organisations have been actively monitoring and reporting on the situation of minorities in Bangladesh. Human Rights Watch and Amnesty International have condemned the repeated incidents of violence and have called for greater protection of minority communities. They have documented cases of mob attacks, arson, and looting targeting Hindus, particularly during periods of political instability (State.gov) (Human Rights Watch).

Grassroots Movements

Grassroots organisations and civil society groups have been instrumental in advocating for the rights of the Hindu community in Bangladesh. For example, the HBCUC frequently addresses minority rights and calls for stronger protection measures. In response to specific incidents, such as the attacks during Durga Puja in 2021, these groups mobilise to provide immediate assistance and raise awareness about the plight of minorities (Business Today).

International Pressure

The international community has consistently pressured the Bangladeshi government to enhance the protection of religious minorities. Countries like India and the United States have voiced concerns over the treatment of Hindus and other minority groups in Bangladesh.

Minority Rights in Bangladesh gained significant attention when Elon Musk took note of the ongoing genocide of Hindus in Bangladesh in August 2024, responding with “!!” to a video post on the social media platform X, which showcased the plight of Bangladeshi Hindus fleeing to India (Elon Musk’s Status). The hashtag #HindusOfBangladesh trended on X, further amplifying the issue globally.

Western media outlets like BBC, NY Times, US News, and Reuters have started speaking up for Bangladeshi Hindus, bringing the situation to the forefront of international discourse.

Additionally, petitions driven by @hindusamata on Instagram are being signed on cohna.org/bangladeshihindus and cohna.org/bangladeshi-hinduscan to email local US and Canada lawmakers, urging them to influence positive changes in the situation. (coHNA)

Furthermore, global protests are being organised in solidarity with Bangladeshi Hindus, with events planned in multiple cities:

London:
- Aug 9th, 5:00 PM, London UK Parliament
- Aug 10th, 12:30 PM, Westminster Parliament
Toronto:
- Aug 9th, 3:00 PM–5:00 PM, Vigil in OCAD Toronto
- Aug 10th, 12:00 PM, Nathan Philips Square Toronto
Calgary:
- Aug 7th, 4:30 PM–6:00 PM MT, City Hall Calgary

New York:
- Aug 9th, 3:00 PM, in front of the UN Building, 405 E 42nd St. New York, NY 10017
Bay Area:
- Aug 24th, 8 PM, UC Berkeley Sproul Plaza

@hindusamata expressed on Instagram: “We look forward to seeing all of you!” (@hindusamata’s Post)

Conclusion

The persistent pattern of violence against the Hindus, and other minorities, in Bangladesh reflects deep-seated socio-political and religious tensions that have plagued the country for decades. The analysis of key incidents reveals a troubling cycle of hostility exacerbated in periods of political and social upheaval.

The Bangladeshi government’s response, inconsistent and lacking adequate enforcement of laws, has failed to provide effective protection or accountability, enabling the cycle to continue. The significant decline in minority rights and population, coupled with psychological trauma and economic hardships, showcases the severe consequences of this.

The realisation that Bangladesh, as a sovereign nation-state, increasingly contends with regional dynamics in its economy and politics may be gaining ground. It is an underdeveloped country that must aspire to become a strong regional actor, maintaining cohesiveness to deal with the winds of change in global and regional politics.

This social cohesion can only be strengthened when vulnerabilities of minority groups (inclusive of religion, language, ethnicity, gender and caste) can live up to the ideals of the Bangladeshi Constitutional Promise.

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