Bangladesh’s Hindu minority experiences a precarious sociopolitical landscape shaped by structural violence and partisan dynamics. While their alignment with the Awami League (AL) demonstrates capacity for action and strategic decision-making, it also exposes them to greater risks in times of political upheaval. For example, a total of 1,068 homes and business establishments belonging to minorities, mostly Hindus, were attacked after the fall of Sheikh Hasina, from August 5, 2024 until August 20, 2024. Among them, at least 506 properties belonged to affiliated individuals. with the politics of the Awami League.
The key works of Robert Ted Gurr, Why do men rebel? And Minorities at riskoffer valuable insights into how systemic deprivation, perceived threats, and grievances drive marginalized communities into cycles of vulnerability. However, Gurr’s framework often presents minorities as passive victims of structural oppression, neglecting their agency and active role in shaping their sociopolitical realities. For example, the experiences of the Hindu minority in Bangladesh illustrate a subtle narrative. Historically, the Hindu community has largely aligned itself politically with the AL, perceiving it as a secular alternative to Islamist ideologies. The AL’s rhetoric and policies often create a sense of security for Hindus, which strengthens their loyalty. Yet this alignment also exposes them to significant risks which can be seen as a paradox reflecting the complex “politics of minority identities”. During political transitions or crises, Hindus in Bangladesh frequently face disproportionate violence, land dispossession, and social ostracism. Such acts are allegedly perpetrated by groups across the political spectrum, regardless of their secular or religious leanings. This recurring pattern highlights the precarious position of minorities, caught between opposing ideological forces – as if trapped between a crocodile and a snake.
In response, governmental and non-governmental actors in Bangladesh are adopting varied strategies to address these problems, often influenced by the dynamics of Hindu-majority India and its relationship with Bangladesh. These interconnected responses highlight the complex and often paradoxical realities of minority politics in the region. The recent incidents following the massive upsurge in July-August further underline the complexity and precariousness of this dynamic. For example, the murder of a lawyer in Chattogram and the arrest of ISKCON leader Chandan Kumar Dhar (commonly known as Chinmoy Krishna Das) heightened tensions. India has expressed serious concerns over the treatment of minorities in Bangladesh, while Bangladesh has expressed concern that its national flag was burned in Calcutta during protests related to these events. This case indicates that while the Awami League’s secular rhetoric offers a sense of security, it also exposes Hindus to potential backlash during political transitions or unrest.
This complexity highlights the need for an academic understanding of minorities’ vulnerabilities that takes into account both systemic factors and their policies of action to shape their own destiny. This paradox would illustrate their precariousness due to partisan ties for Hindu minorities. While their predominant alignment with the AL offers protection, it also exacerbates exposure to negative reactions from opposition parties or during episodes of political unrest. Post-election violence often highlights this dynamic, with Hindus becoming scapegoats for broader political tensions. Because Hindus are often observed subjectively voting primarily for the Awami League, symbolized by the “boat.” This consistent voting pattern has become a subject of satirical commentary in political discourse. However, this phenomenon is not unique to Bangladesh. Globally, marginalized groups often form political affiliations to seek visibility or protection. For example, in India, Muslims are often seen as aligning with the Congress Party rather than the BJP, mainly for reasons similar to those seen in Bangladesh. This perception fosters distrust and exclusion within the Hindu majority narrative, further deepening community divisions and perpetuating cycles of tension and marginalization.
Historically, the legacy of partition adds to the complexity of these dynamics. The 1947 Partition, envisioned as a solution to potential religious conflict, instead institutionalized divisions, leaving Hindu minorities in Bangladesh (then East Pakistan) and Muslims in India permanently vulnerable. The idea that partition resolved communal tensions is more accurately an error rooted in religious politics. Rather than easing conflict, this entrenched divisions and perpetuated cycles of violence and mistrust between communities, effects that persist to this day. In Bangladesh, the alignment of the Hindu community with the Awami League (AL) reflects a strategic exercise in action, but also reveals deep structural vulnerabilities. For example, land grabbing by politically connected individuals, often facilitated by the controversial Acquired Property Act, disproportionately affects Hindus in Bangladesh, regardless of which political party is in power. This practice forces many of them to seek refuge across borders, mainly in India.
The sociopolitical landscape, shaped by narratives of division and majority domination, arguably instrumentalizes religious identity for political ends. This dynamic not only perpetuates communal tensions, but also deepens the cycle of violence and marginalization faced by Hindus in Bangladesh and Muslims in India. However, addressing these vulnerabilities, particularly in Bangladesh, requires adopting an inclusive national identity that transcends the binary between secularism and Islamist ideologies. For example, a pluralistic framework that recognizes the diverse contributions of all communities and upholds the rights of every citizen is essential. A strong legal framework is crucial to protect Hindus, including other minority rights. There should be a national consensus based on the fact that respective governments must ensure strict implementation of the rule of law against communal violence, land grabbing and discrimination. From a local perspective, political parties must refrain from exploiting religious identities for electoral and political purposes.
A bipartisan agreement among majority entities to protect minority communities, regardless of which party is in power, is crucial. This could take the form of a national charter on minority rights, ensuring that minorities are not scapegoated during crises or political transitions. Empowering Hindu communities at the grassroots level can strengthen their resilience and reduce their blind dependence on trapped partisan affiliations. Interfaith dialogue and cultural coexistence initiatives are also essential to counter such divisive narratives. Educational programs should emphasize the common history and contributions of all religious communities to foster unity among future generations. Broadly speaking, an inclusive national identity requires reconciling the divide between secular and Islamist ideologies that dominate Bangladeshi politics. This effort must focus on crafting a unifying narrative that respects religious values while upholding the principles of equality and pluralism. National leaders, civil society organizations and religious institutions should collaborate to foster a vision of unity and coexistence that transcends political and ideological divisions. More importantly, the establishment of a minority rights commission can provide a focused mechanism to address grievances and ensure speedy justice.
From a regional perspective, given the historical and cultural ties between India and Bangladesh, cross-border collaboration on minority issues can provide a broader framework to address common challenges. Bilateral efforts, for example expanding people-to-people diplomacy, to combat communal violence, share best practices, and regulate cross-border migration, could improve regional stability and minority security. India and Bangladesh must work together to counter hate speech, disinformation and propaganda that even today fuel communal tensions between nations.
Addressing these challenges requires a comprehensive approach, including legal reforms, structural protections and cultural initiatives that promote inclusion and resilience. Bangladesh’s rich history and diverse social fabric necessitate abandoning divisive policies and adopting a framework that prioritizes fair competition and mutual respect. Addressing the root causes of minority vulnerabilities is essential to foster sustainable development. It is only through such concerted efforts that the current interim government will be able to lay the foundations for a future marked by dignity, security and the active participation of all citizens in shaping the destiny of the nation.
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