Fear and Uncertainty: Life for Minorities in Bangladesh Post-Mass Revalt 2024

Abbreviations of word:

DGFI-

SANATANA-

NSI-

UN-

RAW-

BAL-

BNP-

BJ_

Abstract: Minority politics emerged as a key factor in this subcontinent in 1947, after the partitioning of India and Pakistan. Though these are divided in terms of religion, both of these countries contain a large part of religious minorities in their country. India had more than 100 million Muslims, and Pakistan had around 15-20% Hindus as a minority at that time. This was the first time that minority politics actually occurred in these countries. Pakistan had two parts. East and West Pakistan. East was one of the vast minorities (Hindu, Bouddho, Christians, and other ethnic people) homeland. Political parties at that time started taking advantage of things through minorities. Then in 1971, East Pakistan gained freedom from the West, and Bangladesh emerged as the democratic homeland of diverse religious, ethnic, and racial identities. There were Muslims, Hindus, Bouddhos, and Christians. In terms of ethnic minorities, there were Chakmas, Marmas, Hajong, Tanchangyas, and so on.

Across democracy in Bangladesh, minorities, particularly religious groups, are facing growing attacks on their religious freedom and basic rights as citizens. It occurs as one of the primary issues for Bangladesh after the resignation of PM Sheikh Hasina, the President of the Bangladesh Awami League party. Since the resignation of PM Hasina on August 5, 2024, in front of a student movement called the July Movement, Bangladesh has witnessed hundreds of violent incidents against both religious and ethnic minorities. Violence includes vandalism of temples, looting their homes, shops, and properties, and also random assaults on people from the minor community. One thing should be clear, Who are those minorities in Bangladesh in 2024? Let’s have a conversation about that.

Minorities in Bangladesh:

There are two types of minorities in Bangladesh.

1. Religious and

2. ethnic minorities.

Religious minorities:

Muslims: approximately 91.04% of the population is predominantly Sunni. But there are many Muslims in Bangladesh who don’t claim themself as Sunni and they are treated as minors. There are some differences between some basic and major terms of Islam. So they are also counted as minorities in Bangladesh.

Muslim minorities: Majar Pujari, Dewanbagi, Gulap Shah, Shia, etc. They are also attacked after 5th August as minorities in Bangladesh. These attacks are not some random attacks. We will include these attack’s case studies in the fieldwork section.

Hindus: About 7.95%, totaling around 13.1 million people.

Buddhists: Roughly 0.61%, amounting to about 1.24 million individuals.

Christians: Approximately 0.30%, which translates to around 950,000 adherents.

Other Religions: This category includes small groups such as Sikhs, Baha’is, and Indigenous animist practices, making up about 0.14% of the population

Minority attacks was not new in Bangladesh, but post-revolutionary attacks on minorities have created a milestone in the history of independent Bangladesh that emerged as one of the most influential and harmful factors for Bangladesh’s stability and international affairs. The interim government of Dr. Yunos is under significant pressure to respond to these attacks. The call to create emergency investigation committees to do an inquiry into this violence and bring justice to the minorities has intensified. This has become one of the top-notch issues for rebuilding trust among the minorities and proving Bangladesh as a safer state for all types of ethnic and religious minorities so that they don’t feel vulnerable in this country and don’t act as vulnerable, which brings a bad impression to the country in both the home and international affairs. Our key perspective is discovering the motives and exploring political intentions with global conspiracies. One thing should be clear: we will focus on finding any possible external threat to Bangladesh that may influence Bangladesh to act like a buffer or homogenized state through any other country.

Objectives:

Our aim is to find out which specific groups involve violent acts toward minorities, and for what purposes? Whether these attacks are happening because of religious hatred or political conspiracies! What do Hindu minority people think! And are they in safe hands now? What can be the mechanisms for protecting minorities and facing the challenges of protecting them in Bangladesh? What should be done to ensure minority rights? The perspectives of political anthropology and post-colonial theory about the 2024 post-revolt attacks in Bangladesh relating to cultural imperialism and Indianization of Bangladesh if there are any political conspiracy exists behind these attacks. Is it a way to break the equal existence of all religious people living in Bangladesh and bring cultural imperialism over Bangladesh through using local political parties?

Intentional conspiracies create an artificial imbalance in the current state of Bangladesh while both the Political parties and external threats try to take their benefit. Whether there are any connections between the local political parties and any other state! We will try to Draw the connections through a rich array of resources and data.

Research Purpose:

1. Our research will inform Bangladesh about its current situation by providing specific analyses that highlight the areas of improvement, and suggestions.

2. Primary policy recommendations to the investigation of minority attacks and strengthening minority rights for Facing the conspiracy of cultural imperialism and political hegemonization.

Minority rights in Bangladesh

The rights of minorities are protected under the Constitution, which guarantees equality in the eyes of the law for all citizens. However, due to several factors, minority rights are often violated. These range from
a) negative social attitudes towards them, b) religious fanaticism, c) lack of sensitivity and sympathy among the
majority community, d) vested interest groups ready to take advantage of their vulnerable situation, and e) the
weak response from the state to violence, intimidation, etc.

In this case of post-revolutionary minority attacks, vested interest groups ready to take advantage of their vulnerable situation occurred as the trump card for both political parties and foreign countries. They choose violation over minority rights to create an artificial imbalance in the current situation of Bangladesh. Our Case studies will specifically prove that.

Status of Religious minorities in Bangladesh

Though Bangladesh broke away from Pakistan and emerged as an independent nation state in 1971
with secularism as one of its pillars, it still bears signs of majoritarian politics. This became particularly
noticeable after the assassination of the country’s first president, Sheikh Mujibur Rahman in 1975, popularly
called Bangabandhu, meaning “friend of Bengal.” Post-1975, Bangladesh witnessed the insertion of Islam as
the state religion into the Constitution. After this, Bangladesh was under military rule until 1990, when
religion-based politics took root again. With the restoration of democracy in 1991 and national election, the
Bangladesh Nationalist Party (BNP) came to power and minorities remained vulnerable. The rights situation
improved for minorities when, in 1996, the Awami League government was elected to power and secularism
was restored in the Constitution of 2011, but Islam remained the state religion in the Constitution (Mostofa
2020a). This ambiguity shows the divided nature of the country’s population, which impacts the principles of
secularism and rights of minorities as equal citizens.
Over the past 20 years, there has been a rise in religious extremism in Bangladesh. The reasons are
diverse, and include internal proliferation of religious extremism as well as the situation of global Islam. The
roots of religious extremism in Bangladesh extend back to before the country became independent from West
Pakistan in 1971. A religion-based political party by the name of Jamaat-e-Islami with a reasonably large
following has been advocating for running the state under Shariah Law (laws based on Quran and Hadith).
Jamaat-e-Islami party did not believe in the creation of Bangladesh, and gave all out support to the Pakistani
army’s brutal attack on the population of East Pakistan. After independence, the party was banned and many
of its leaders faced allegations of war crimes for their support and active participation in the genocide against
the unarmed civilian population of Bangladesh (Bangladesh Genocide Archive n.d.).
This political party and their cohorts regained their previous status after 1975 and formed an alliance
with a new political party — the Bangladesh Nationalist party (BNP) — which came to power at that time.
From 1975 until 1990, Bangladesh went through a military and quasi-military rule when religion-based politics
were reinstated. A number of extremist groups emerged and carried out massive campaigns to Islamize
Bangladesh. Bomb attacks and suicide bombings occurred, and there was fear that Bangladesh would turn into
Afghanistan. With the restoration of democracy in 1991, the BNP came to power through free and fair elections
with the help of Jamaat-e-Islami. During this time, religious extremism grew in Bangladesh and religious
minorities faced various atrocities and forms of discrimination. Violence against the Hindus reached its peak
in the aftermath of the 2001 national elections when the BNP-Jamaat axis was again elected to power. Hindus,
especially those who voted for the Awami League, faced massive attacks such as murders, rape, looting, and
54
Bangladesh
destruction of property.5
In 2009, the Awami League (AL) once again won the people’s mandate and took over the government.
It took steps to restore secularism and push back the fundamentalist forces and put on trial those accused of
war crimes during 1971. Most of them were members of the banned Jamaat-e-Islami party. However, by then
the fundamentalist forces had become entrenched and continued to carry out subversive activities against the
state and minorities. The AL, which is the party in power at present, dealt firmly with these forces, but has not
been able to root them out.
Other reasons for the rise in religious fanaticism in Bangladesh include the influence of the issues in
Middle Eastern countries, Israel’s persecution of Palestine, the rise of ISIS, and, most importantly, feelings of
victimization. Neighboring India and Myanmar are reportedly persecuting Muslims (in 2017, 800,000 Muslim
Rohingyas fled persecution and took shelter in Bangladesh). Videos of such persecution are rampant on social
media, and generate feelings of proxy-victimization.6
The recent spasm of violence against religious minorities, especially Hindus and Buddhists, in
response to fake blasphemy allegations are the result of a negative social attitude towards them. Many religious
attacks on minorities are actually done to steal land and assets belonging to Hindus (Hasan 2021). The
dynamics of local politics are also at play in furthering the antagonism against religious minorities. As the
ruling Awami League has consolidated power and is now effectively without a viable opposition, there are
indications that rivalry over resources (land, property such as shops, temple land, etc.) within the ruling party
is becoming entrenched.

Questionior:

To Hindu minority people: 1. How do you see these attacks on the Hindu community?

2. Who attacked you? Could you recognize any of them?

3. What would be there agenda of attacking hindu community people?

4. What type of security you want from the new government formed?

5. Can you relate these attacks to political conspiracies? or these are some random incidents that happened just because of religious hatred?

6.Did you felt as minor in the last decade?

7. India, known as the motherland of Hinduism, how do you see india’s influences over Bangladeshi govt. in these last years?

8. India often says that minorities are not safe in Bamgladesh, Do you agree with it?

9. Through what type of violent attacks did you faced before, that harms your minority rights in Bangladesh.

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Literature Review

Protection of Minority Rights in Asia: Country Cases—Only the Bangladesh case studied here

The protection of minority rights in Bangladesh is becoming increasingly complex due to its demographic landscape and historical context of minority politics. Approximately 8.98% of the total population of Bangladesh is recognized as minorities, including both ethnic and religious communities. This literature review aims to synthesize existing research on the challenges faced by these communities and the effectiveness of legal frameworks designed to protect minority rights.

Historical Context

2. Historical Context
From 1971 to 2024, It’s been a long period since we got independence. If we want to clear things out between the 1971 and 2024 revolutions and their afterward effects. we have to compare related things. In 1971, we fought against West Pakistanis to get independence from the economic and political hegemonic situation as Bengalis and religious minorities. Why religious minorities? Here, the minority politics actually occurred. They never wanted to hand over the power, thinking that we were the unity of every religious view, like Hindu, Muslim, Bouddho, and all types of Ethnic people. Also, we were different in terms of ethnicity, but the key fact was Islam. They didn’t consider us Muslim and tried to kill Bengalis, considering us Hindus. But we fought back. As a result, Bangladesh emerged.

In 2024, we see another revolution against political complexities, this time, it was against the system, against the democratic government without democracy. So what are the common factors between 1971 and 2024 that made minority rights vulnerable and a sensitive factor for political use? Starting in 1971, the emergence of Bangladesh as a secular country was one of its key pillars, then turning Islam into its state religion, which spontaneously affected minority rights today. Remained the same in 2024. The state overlooks minority rights as a servant of the majors. On the other hand,, the political parties take advantage of this, they try to violate things and show people that they are safe for all types of minorities. It happens because of the political landscape of South Asia. Especially the political landscape of Bangladesh and India is heavily influenced by religion. In this thesis on minority rights, we only reviewed the Bangladesh case, so we could portray the current state of minority rights of Bangladesh.

3. Current Status of Minority Rights

Religious minorities in Bangladesh face systematic discrimination despite constitutional assurance. Studies reveal that they constantly experience social exclusion and economic disadvantages, are forced to sell property, facing violations during their festivals. The rise of social media nowadays has exacerbated the issues, even with many false alligatoion, often leading to mob justice without the use of any kind of law and order. For example ( Khulna Incident of a Hindu Boy)

4. Factors Contributing to Rights Violations

Several factors contribute to the ongoing violations of minority rights in Bangladesh:

• Political Dynamics: The political landscape is characterized by a lack of viable opposition and entrenched power structures that prioritize majority interests over minority rights.
• Social Attitudes: Negative societal perceptions towards minorities are prevalent, often fueled by religious extremism and political rhetoric (Anam, 2022).
• Economic Vulnerability: Many minorities face economic hardships that exacerbate their vulnerability to exploitation and violence (Molla, 2022).

5. Conclusion

The literature reveals the current status of minorities in Bangladesh that hasn’t changed yet, even after the July movement. Moreover, it gets worse as law and order collapse. Anyone can easily violate minority rights according to their intention. Besides law and order, many political parties collapsed, including the Bangladesh Awami League, the Bangladesh Jatiya Party, and other allies of ex-PM Sheik Hasina. Political parties are constantly trying to prove Bangladesh as a failed state and the interim government, led by Dr. Yunus, as failed. Internal political parties and international allies of them work combinely to hesitate the current situation of Bangladesh after the Mass Revalt. Future research should focus on effective strategies for advocacy and policy reform aimed at enhancing the protection of minority rights in Bangladesh.

References

• Anam, S. (2022). Protection of Minority Rights in Bangladesh.
• Bose, A. (2021). Social Media and Violence Against Minorities.
• Hasan, M. (2021). Majoritarianism and Its Impact on Religious Minorities.
• IWGIA (2022). Indigenous Peoples’ Rights in Bangladesh.
• Molla, M. (2022). Demographic Changes and Minority Status in Bangladesh.
• Rasul, M. (2015). Land Rights and Indigenous Communities in Bangladesh.

To analyze the attacks on minorities following the 2024 mass revolt in Bangladesh, one can relate these events to postcolonial theory and political anthropology, particularly focusing on the dynamics of nationalism, communal violence, and the construction of identity.

Postcolonial Theory

Postcolonial theory examines the effects of colonialism on cultures and societies, highlighting how historical narratives and power structures shape contemporary identities and conflicts. In the context of Bangladesh, the postcolonial legacy is crucial in understanding the rise of communal violence against minorities, particularly Hindus, Christians, and Sikhs. The narrative of a Bengali Muslim identity has often been constructed at the expense of minority identities, leading to a sense of exclusion and vulnerability among these groups.The intersection of nationalism and communal violence is evident in the way political narratives have been utilized to marginalize minority communities. The resurgence of religious nationalism in Bangladesh can be seen as an attempt to consolidate a homogenous national identity, which often translates into violence against those who are perceived as “other” or as threats to this identity. The attacks on minorities can thus be interpreted as a manifestation of the state’s efforts to reinforce a majoritarian identity, which is a common theme in postcolonial contexts where the legacies of colonial rule continue to influence social dynamics.

Political Anthropology

From a political anthropology perspective, the concept of communal violence can be analyzed through the lens of social movement theory and the role of disinformation. The recent attacks on minorities in Bangladesh have been fueled by misinformation campaigns that incite violence and communal tensions. These campaigns often exploit existing societal fears and prejudices, mobilizing individuals to act violently against minority communities under the guise of protecting the majority.The discursive opportunity structure framework highlights how narratives and rumors disseminated through social media can create environments ripe for violence. Such dynamics not only reflect the immediate political context but also the historical grievances and socio-political hierarchies that persist in Bangladeshi society. The lack of legal protections for minorities and the impunity enjoyed by perpetrators of violence further exacerbate these tensions, leading to a cycle of violence that is deeply rooted in the political landscape.

Conclusion

In summary, the attacks on minorities in Bangladesh post-2024 mass revolt can be effectively related to postcolonial theory and political anthropology. These frameworks allow for a nuanced understanding of how historical narratives, national identity construction, and the manipulation of social media contribute to communal violence. By examining these factors, one can better comprehend the complexities surrounding minority rights and the ongoing struggles within Bangladeshi society.

Following the success of the Non-Cooperation Movement on August 5, 2024, a series of attacks targeting the Hindu community in Bangladesh began. Reports indicated that the violence, driven by political or random factors, coincided with a broader breakdown of law and order across the country.^[1] These attacks specifically targeted homes, businesses, and temples belonging to Hindus. Between 200-300 houses and businesses and 15-20 temples belonging to the Hindu community were attacked by mobs in at least 52 of the country’s 64 districts since 5 August.^[2][3][4] As of 13 August, at least five people from the Hindu community have been killed in these attacks.^[5]

In the wake of Sheikh Hasina’s resignation as Prime Minister, Bangladesh National Hindu Grand Alliance announced that Hindus across the country faced a surge of attacks, with 278 reported incidents across 52 of the country’s 64 districts .

The Aftermath of the 2024 Uprising: Minority Communities in Bangladesh Face Attacks and Uncertainty

In the wake of the student-led protests that toppled Prime Minister Sheikh Hasina’s government on August 5, 2024, Bangladesh’s minority communities have faced a surge of violence and unrest. Reports indicate over 205 incidents targeting Hindu, Buddhist, and Christian groups across 52 districts in the immediate aftermath of the political upheaval.Minority temples have been attacked and vandalized, homes looted, and people threatened and forced to flee. The Hindu community, which makes up nearly 8% of Bangladesh’s population, has been particularly hard hit. Many Hindus feel betrayed, as their support for the secular Awami League party left them vulnerable to attacks by those seeking political revenge.

Community Solidarity Amidst the Chaos

However, the situation has not been entirely bleak. In some areas, Muslim and Hindu students and community members have banded together to guard minority homes and places of worship. In Chattogram City, residents patrolled the streets at night to prevent attacks, while in Dhaka, Muslim students were spotted guarding the Dhakeshwari National Temple.

The New Government’s Response

The interim government under Muhammad Yunus has promised to stop the attacks and provide compensation to victims. During a visit to a Hindu temple in Dhaka, Yunus urged minorities to embrace their identity as Bangladeshi citizens and emphasized the importance of equal rights.

The Road Ahead

While the student movement that toppled the Hasina regime was a significant first step, rebuilding trust and ensuring the safety of minorities will be an ongoing challenge. Structural measures are needed to prevent future attacks, including swift investigation and prosecution of incidents, legislation to protect minority rights, and educational reforms to promote tolerance. As Bangladesh navigates this uncertain period, the treatment of its minority communities will be a crucial test of the nation’s commitment to democracy, equality, and social cohesion.

When I was looking for my own perspective::

Interim govt. is a reflection of July movement, so its not an elected govt. by the people. In a democracy country, you cant exercise power as you need to exercise, and taking its advantage, people try to violate things, the supporters of political parties never leaved the country, Sheikh hasina flew away, but her supporters remained, same goes for the other primary political party of Mass people BNP. Their leader Tarek Rahman was absent for a decade but they never stoped appearing in the field of Politics. They had a vast stake hold in the building of Banglaadesh’s Political fdeild. Deocracy appeared as a complex form in the history of Bangladesh politics, Starting from Bangladesh’ father of the nation, Bangabandhu Sheikh Mujibur Rahman, BNP founding leader Major Gen. Ziaur Rahman, General Muhammad Ershad, Ex. BNP Chairman Begum Khaleda Zia, Awamileague president Sheikh Hasina, Everyone tried to distort democracy during their time. Sheikh Hasing could last longer their everyone.Though Sheikh Hasina took many progressive initiatives of development, the public got unbearable at the same time. Due to corruption, Ecrea Judicial killing, extortion, Kidnapping, Extra judicial cells like Aynaghor in the headquarters of DGFI(

References