Attack on Bangladeshi Hindus: A Multifaceted Issue with Historical, Cultural, and Spiritual Significance

Introduction

The plight of Bangladeshi Hindus has been a subject of intense discourse, reflecting a complex interplay of historical, cultural, and spiritual dynamics. Despite constituting one of the largest minority communities in Bangladesh, Hindus have faced systematic discrimination, periodic violence, and targeted attacks that underscore deep-seated societal and political issues. This phenomenon is not merely an episodic concern but a protracted struggle rooted in the region's historical and cultural tapestry.

Historically, the partition of British India in 1947 marked a turning point, as millions of Hindus migrated from East Bengal, later East Pakistan, to India. Those who stayed became a vulnerable minority in a predominantly Muslim society. The 1971 Bangladesh Liberation War, which promised equality for all, paradoxically exacerbated communal tensions. According to the International Commission of Jurists (ICJ), Hindus were disproportionately targeted during the conflict, with an estimated 2.4 million casualties being Hindu (ICJ, 1972). These events have left a lasting impact on the community’s security and status.

Culturally, Hindus in Bangladesh have contributed significantly to the nation’s heritage through art, literature, and festivals like Durga Puja. However, this cultural richness often attracts hostility. Temples, homes, and businesses belonging to Hindus have repeatedly been targeted during communal riots, such as the post-2013 Shapla Chattar protests and the 2021 violence during Durga Puja, documented extensively by Amnesty International.

Spiritually, attacks on Hindus represent an assault on pluralism and the freedom of belief. The destruction of temples and idols not only disrupts religious practices but also erodes the shared cultural fabric of Bangladesh. Organizations like Human Rights Watch have consistently highlighted the need for systemic reforms to protect minorities and uphold their rights.

Understanding these attacks demands a holistic approach, recognizing their historical, cultural, and spiritual dimensions.

 This article delves into the issue with a historical, cultural, spiritual, and scientific lens, while incorporating references from credible sources.

Historical Context

Bangladesh, formerly East Pakistan, gained independence in 1971 following a brutal war. During the Liberation War, Hindus, constituting around 13.5% of the population then, faced targeted violence by the Pakistani military and their collaborators. R.J. Rummel, a scholar of genocide studies, estimated that approximately 2.4 million Hindus were killed during the conflict.

Historical accounts and reports indicate that the Pakistan Army, with support from local militias, engaged in systematic atrocities against Bengali Hindus. It included mass killings, rape, forced conversions, and the destruction of temples and property. Scholar R.J. Rummel estimated that between1.5 to 3 million people were killed during the war, with Hindus disproportionately targeted due to their religious and cultural identity. The Hamoodur Rahman Commission Report, an official Pakistani inquiry, partially acknowledged these atrocities but failed to account for their full extent.
After independence, the community faced additional challenges. Discriminatory policies, such as the Vested Property Act (an extension of the Enemy Property Act from 1965), dispossessed thousands of Hindus of their ancestral land. Over decades, this institutional bias has contributed to the steady decline of the Hindu population in Bangladesh—from nearly 30% in 1947 to less than 8% today.

The attacks on Bangladeshi Hindus between 1990 and 2020 reflect a complex interplay of historical, cultural, and political factors rooted in the region's colonial and post-colonial history. The 1990s saw a resurgence of violence against Hindus, fueled by domestic and regional factors. The demolition of the Babri Masjid in India in 1992 triggered retaliatory attacks on Hindu temples and communities in Bangladesh. Political instability and competition often exacerbated communal tensions, with Hindus being scapegoated during electoral campaigns or political crises. The 2001 general elections marked another peak in violence, as Hindus were targeted for allegedly supporting opposition parties. Between 2010 and 2020, the rise of Islamist extremism and the influence of transnational groups further endangered Bangladeshi Hindus. The Shahbagh Movement in 2013, advocating for justice for war crimes committed during 1971, provoked backlash against Hindus by Islamist groups who viewed them as aligned with secularists. Mob attacks, temple desecrations, and land-grabbing were recurrent issues, reflecting deep-seated socio-economic and political grievances. This multifaceted issue underscores the need for robust legal protections, cultural reconciliation, and international pressure to safeguard the rights and heritage of Hindus in Bangladesh.

Cultural and Spiritual Dimensions

Bangladeshi Hindus are custodians of an ancient cultural and spiritual heritage. The region, historically known as Bengal, was a cradle of Vedic learning, mystic traditions, and Bhakti movements. The renowned poet-saint Chaitanya Mahaprabhu, who propagated the practice of Nama Sankirtana (devotional chanting), hailed from this land. Sites like the Dhakeshwari Temple in Dhaka and Kantaji Temple in Dinajpur hold immense spiritual significance.

Historically, the Hindu community in Bangladesh has been a custodian of a rich cultural heritage, including art, literature, music, and architecture, that predates the partition of Bengal. Attacks on this community are not merely assaults on individuals but also an erosion of this shared cultural legacy, undermining the pluralistic ethos of the region.

Attacks on Hindus often involve desecration of idols, burning of temples, and targeting festivals such as Durga Puja. These acts go beyond physical violence, aiming to erase cultural identity and spiritual sanctity. Such cultural erasure is a form of symbolic violence, as argued by sociologist Pierre Bourdieu, who emphasized the critical role of culture in shaping collective identity.

The spiritual dimension is equally significant. Hindu temples and sacred sites, often targeted during communal violence, serve as hubs of devotion and cultural continuity. These sites are not just places of worship but also repositories of millennia-old traditions that connect the community with its spiritual ancestry. Their desecration disrupts this connection, fostering a sense of alienation and disempowerment.

Moreover, such violence reverberates across the global Hindu diaspora, highlighting the fragility of minority rights in South Asia. Efforts to address these challenges must incorporate a holistic approach, preserving cultural artifacts and ensuring the safety of spiritual institutions.

Scientific and Social Implications

From a sociological perspective, the marginalization of a community impacts social cohesion and economic development. Studies have shown that diversity fosters innovation and resilience in societies. Targeted violence against Hindus in Bangladesh disrupts this dynamic, fostering polarization.

Furthermore, trauma caused by violence has long-term mental health repercussions. A study published in the Journal of Traumatic Stress highlighted that survivors of religious persecution exhibit heightened levels of PTSD and anxiety, impacting societal well-being. Environmental aspects also intersect with this issue. Several attacks on Hindu communities are tied to disputes over land and resources.

International Perspectives

The plight of Bangladeshi Hindus has drawn concern globally. The U.S. Commission on International Religious Freedom (USCIRF) has frequently highlighted Bangladesh's failure to protect religious minorities. Reports by organizations like Human Rights Watch and Amnesty International detail systemic issues, including lack of accountability for perpetrators of anti-Hindu violence.

India, as Bangladesh's neighbor and home to a significant Hindu population, has often raised the issue at international forums. The United Nations has called for stronger protections for minorities in line with global human rights standards. The recent attacks on Bangladeshi Hindus have garnered significant international attention, highlighting the multifaceted nature of the issue, encompassing historical, cultural, and spiritual dimensions. Following the resignation of Prime Minister Sheikh Hasina in August 2024, there has been a surge in violence targeting Hindu communities across Bangladesh. Reports indicate that homes, businesses, and temples have been vandalized or destroyed, leading to fatalities and injuries among the Hindu population.

Historically, Bangladeshi Hindus have been perceived as supporters of the secular Awami League party, which has made them targets for rival factions, especially during periods of political instability. The recent upheaval has exacerbated these tensions, resulting in widespread fear and insecurity within the Hindu community. International reactions have been swift. India has expressed deep concern over the safety of Hindus in Bangladesh, with Prime Minister Narendra Modi urging the interim government to take immediate measures to protect minority communities. The interim government, led by Nobel laureate Muhammad Yunus, has condemned the violence and pledged to protect minority communities. However, reports suggest that the response has been inadequate, with many Hindus attempting to flee to India amid fears for their safety.

Conclusion

The attacks on Bangladeshi Hindus underscore a deeper crisis of pluralism and governance in South Asia. Addressing these challenges requires a nuanced approach that respects historical legacies, values cultural diversity, and ensures equal rights for all citizens. Upholding these principles is not just a moral imperative but a necessity for sustainable peace and development in the region.

The first step toward a sustainable solution is robust legal reforms ensuring minority rights. Strengthening the enforcement of anti-discrimination laws and ensuring swift justice for victims can deter future violence. Furthermore, creating independent commissions to monitor hate crimes and fostering accountability within law enforcement are crucial measures. Socially, fostering interfaith dialogue and promoting inclusive narratives through education and media can reduce mistrust and build bridges among communities. Incorporating lessons on pluralism and shared cultural heritage in school curricula can cultivate mutual respect from an early age. Encouraging civil society organizations to lead initiatives promoting communal harmony is equally important.

Culturally, Bangladesh can draw on its rich history of coexistence, exemplified by the shared traditions of Bengali Muslims and Hindus. Highlighting this shared heritage through festivals, arts, and public campaigns can reinforce unity. International organizations, including the United Nations, can play a pivotal role in mediating dialogues and offering frameworks for minority protection. Countries like India, sharing historical and cultural ties, can advocate for regional cooperation to address the issue. In conclusion, a blend of legal, educational, and cultural initiatives supported by political will is vital to ensuring the safety and dignity of Bangladeshi Hindus. This holistic approach would honor the pluralistic essence of South Asia and pave the way for lasting peace.

References

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[1]https://www.lemonde.fr/en/international/article/2024/08/13/in-bangladesh-the-hindu-community-fears-it-will-pay-the-costs-of-the-revolution_6714809_4.html?

[2] https://www.bbc.com/news/articles/cwy77vgmjlzo?

[3] https://www.ft.com/content/8c4b5078-ca21-4132-aad6-5120e975fbdf?

[4] https://www.reuters.com/world/asia-pacific/hindus-bangladesh-try-flee-india-amid-violence-2024-08-08/

Kumar Diwakar,

PhD Scholar, Pune.