[ The Hindu, 16 Jan 2014 ; The Friday Times (Lahore), 17 Jan 2014 ]
“Hey there mister can you tell me what happened to the seeds I’ve sown
Can you give me a reason sir as to why they’ve never grown?
They’ve just blown around from town to town
Till they’re back out on these fields
Where they fall from my hand
Back into the dirt of this hard land”
– Bruce Springsteen, This Hard Land
Few moments in the past century evoked as much hope in its stakeholders than the emergence of the People’s Republic of Bangladesh as a secular state in the eastern part of the subcontinent. Drenched in the blood of martyrs and fired by lofty idealism that has still not completely died, this nation-state has not lived up to its ideals. Often declared by some to be the greatest achievement of the Bengali people, is at a dangerous crossroad, once again. The ruling Awami League has an unenviable record of corruption and graft tainting its last 5 years in government. To be fair, the previous elected government of the Bangladesh Nationalist Party (BNP)-Jamaat-e-Islami combine had a track record far worse in this regard. But the country is young and the BNP-Jamaat was last in power 7 years ago – when a significant section of the present population was had not reached adulthood. In addition to that, the opposition, especially the Jamaat, has been partially successful in using its massive economic clout and international propaganda apparatus to portray itself as a victim of state-sponsored witch-hunting. The ‘witch-hunting’ boils down to two things that can all but finish the Jamaat off as a viable political force. The first is the deregistration of Jamaat as an electoral force, as it privileged divine ideas over democracy in the party constitution – something that the Supreme Court deemed as illegal. The second is the War Crimes trial of those who committed crimes against humanity during 1971. Almost all of the present Jamaat leadership was heavily involved in murder, rape, arson and forced conversions. In a subcontinent where politics thrives on the erasure of public memory, this episode has refused to disappear. In fact, a dilly-dallying Awami League government was almost forced by the youth movement in Shahbag to pursue the war crimes trial seriously. Facing the prospect of political annihilation, the Jamaat responded by a three-pronged offensive. One, marshaling young Madrassa students and use them for blockading Dhaka. Two, lending BNP its activists to act as boots-on-the-ground. Three, carrying out targeted attacks on the homes, businesses and places of worship of Hindus, the nation’s largest religious minority. But the collateral damage is often wider.
Farid Mia, a fruit seller, had the extreme misfortune of being near the Ruposhi Bangla Hotel in Dhaka when the street-fighters of the opposition BNP–Jamaat combine hurled petrol bombs indiscriminately. They were aiming to create a scenario of fear in the run-up to the parliamentary elections of January 5, which the principal opposition combine was boycotting. By January 8th, the elections were over. So was Farid’s fight for life at the Dhaka Medical College Hospital. The devastated face of the young child Mohammod Liton, Farid Mia’s youngest son, will go down as a call to conscience, however transient. Farid was unlucky. He could not have known that he would be a victim.
But there are predictable victims. In 2001, after the BNP led alliance won the elections, the usual pattern of murder, rape and arson targeting Hindus happened on a very wide scale. Hindus have traditionally voted for the Awami League. The guarantee for ‘Jaan’ and ‘Maal’ is important for the survival of any people. In the Awami League regime, although Maal in the form of property and homestead has been regularly taken away by Awami League powerfuls, the attack of life and systematic rape of minority women was not part of the party’s policy. The same cannot be said of the BNP-Jamaat under whom cadres, systematically aided by the police forces, have regularly threatened both ‘Jaan and Maal’. Thus, it is not hard to see why the Hindus chose the devil over the deep sea. The Hindus who had voted in 2001 had learned their lesson when they were targeted in massive post-poll violence, most infamously in Bhola. This time around, the Hindus seemed to be out of favour from both sides. While they were targeted by the BNP-Jamaat for coming out to vote at all, in other areas they were targeted by Awami League rebels for coming out to vote for the official Awami League candidate who happened to be of the Hindu faith. There have been disturbing signs over the last few years that at the very local level, the difference between the ‘secular’ Awami League and the communal-fundamentalist BNP-Jamaat seems to disappear, though publicly the former does not tire in parroting the secular ideals of 1971 – the much used and abused ‘Muktijudhher chetona’ (Ideals of the Liberation War).
The violence unleashed against the Hindus this time around, before and after the 5th January polls, have been worst in Jessore, Dinajpur and Satkhira, though many other places like Thakurgaon, Rangpur, Bogra, Lalmonirhat, Gaibandha, Rajshahi and Chittagong have been affected. If people remember Thakurgaon and Dinajpur from a different time, it is probably because these were strongholds of the communist-led Tebhaga movement of the late 1940s. Part of the reason few riots happened in these areas when the subcontinent was in the throes of communal riots was the cross-community solidarity and political consolidation that had been achieved. That was then and we have come a long way since then. Malopara in Abhaynagar, Jessore, inhabited by Bengali Dalit castes, has been attacked repeatedly. Large scale attacks on villages, businesses and places on worship, able-bodied men being on night vigils, women huddling together in one place – all these things brought back memories of 1971 for many of its inhabitants. In Hazrail Rishipara of Jessore, women were raped at gunpoint for the crime that their families had voted in the January 5th election. Dinajpur has been badly hit with cases of beatings, home and shop burnings, and putting fire to haystacks and crops. Both Jessore and Dinajpur being areas bordering West Bengal, crossing the border for preserving life is a sad trek that many have undergone. Such slow ‘squeezing out’ is not new, neither is it intermittent. It is a continuously process that is an effect of a political discourses the willy-nilly aims to delegitimize the very existence of the minorities on their ancestral land by always asking the question –‘Why are you still here?’. ‘Why am I still here’ is a question the minorities have asked themselves and as the statistics show, a staggering number could not find a good answer and hence they left. The trickle has been slow and silent. The ‘Partition’ continues.
The ‘Partition’ was swift and vicious in the Punjabs and Sindh where religious minorities have ceased to exist for all practical purposes. This is not so in the Bengals, where many still live in the ancestral land claimed by nations whose legitimacies are much more recent than people’s ancestral claims over their homestead. Nearly 30% of the Bengal’s western half’s population is Mohammeddan (the figure was 19.46% in 1951, after the 1947 partition). Even in the eastern half, little less than 10% of the population is Hindu (it was 22% in 1951). In East Bengal, secular politics does exist beyond the fashionable drawing rooms of liberaldom. It was one of the four much touted foundational principles of the 1971 Liberation war. The autocratic years of BAKSAL, the long years of army rule when the barracks used Islam to create a veneer of political legitimacy beyond the Awami League and pro-liberation forces, the overtures by mainstream parties to fundamentalist groupings – all of this has given religion-based politics a front-row seat in the nation. Neither have religio-political organizations been immune to the violent turn of this brand of politics internationally in the last decade or so.
How did things come to be this way? The issue of minority targeting, one must admit has deeper roots than simple ‘communal politics’ and ‘mixing politics with religion’. Pro-Pakistan forces, which looked to faith-unity as basis of statehood, did not disappear after the Liberation War. They were broadly and transiently (as it increasingly seems) delegitimized due to the their role in the atrocities of 71. But what about the ideological moorings of the project that religion marks a nation? What about the splinters of that project stuck deep in the political and social structures? That trend did not die not did it dry up. One has to remember that even the Awami League in its inception is a faction of such a trend that reoriented later along the lines of Bengali Nationalism. In the imagination of all the ruling factions since 1947 during East Bengal, East Pakistan and Bangladesh periods, there has been a tacit understanding of the normative citizen – a Muslim Bengali male or a Bengali Muslim male. Hindus of East Bengal are a living reminder of a Bengaliness that is not co-terminal with narratives that conflate Bengaliness (or Bangladeshiness) with being a Bengali Muslim. Their progressive marginality in numbers makes this conflation project easier. Such projects are not necessarily active political projects but often live in the underside of mindscapes that can be ‘secular’ in very many declarations. Thus they can be marginalized without being actively targeted in ‘innocuous’ everyday dealings. Communally targeted violence feeds off from a broader spectrum of support, from active to lukewarm to unconscious.
In any modern nation-state, the majority can decide to be whatever it wants and the minority has to follow suit. So Hindus were expected to become Pakistanis overnight in 1947. While Bengali Muslims politicians have the autonomous agency to un-Pakistanize themselves at will, east Bengali Hindus could only publicly do so at explicit cue from their Bengali Muslim brethren. At any rate, they are never ‘good enough’ citizens in whatever dispensation they find themselves. At one point, they weren’t good enough Pakistanis. Now they are not good enough Bangladeshis. What is the commonality between being a good enough Bangladeshi and good-enough Pakistanis, since being Bengali is not enough. Isn’t religious majoritarianism part of that mix? If yes, what did 1971 achieve for the security of ‘maal’ for Hindus, given that more Hindu land has been usurped by the Awami League than by any other party. But still the Sarkar Bahadur is responsible for jaan and maal. As I said before, the Awami League takes maal for protection of jaan. BNP assures neither. This is part of the draw for Awami League for the Hindus of East Bengal. Just like other minorities, extra-territorial loyalty is the easiest slur that is bandied about. And this is also what makes minorities lesser citizens in a polity – they cannot critique their state in all the ways a majority community person can. They are forced into living double lives and then condemned for living it. Fortunately or unfortunately for Hindus of East Bengal, West Bengal exists where their situation is nothing but information to be used tactically by Hindu-majoritarian forces to oil their own political ambitions. Thankfully, they have been more successful outside West Bengal than within it, but who can say for how long?
But still one cannot but hope that the People’s Republic of Bangladesh would live up to its original ideals. Minorities have fled the nation-state for want of security in large numbers, year after year. Numbers matter. It also matters that nothing of the scale of Delhi 1984 or Gujarat 2002 has happened there since 1971. The name of a ‘Hindu’ hero like Shurjo Sen can be chanted spiritedly by tens of thousands of mostly Muslim youths in the streets of Dhaka. There is no such parallel in the nation-states that are the other fragments of 1947. Even in the recent protests at Shahbag, lakhs raised slogans in his name. “Shurjo sen-er banglaye, jamaat-shibirer thhai nai (No place for Jamaat-Shibir in Shurjo Sen’s Bengal).” There is significant presence of minorities in the bureaucracy and local administration. Even in the recent spate of violence, the state has transferred police officials for failing to provide security. Gonojagoron Moncho, the youth movement that spearheaded the Shahbag protests for war crime trials, has led a road-march to violence stricken Abhaynagar to stand in solidarity with the affected. This is not a fly-by-night visit by VIPs or a handful of politicos. This reality exists too. It is this reality that partly prevents a mass exodus of Hindus beyond the levels seen at present. There is too much to lose to leave. Still. For far too many.
সুধাংশু যাবে না
–শামসুর রাহমান
লুণ্ঠিত মন্দির, আর অগ্নিদগ্ধ বাস্তুভিটা থেকে
একটি বিবাগী স্বর সুধাংশুকে ছুঁলো
‘আখেরে কি তুলি চলে যাবে?’ বেলা শেষে
সুধাংশু ভস্মের মাঝে খুঁজে
বেড়ায় দলিল, ভাঙা চুড়ি, সিঁদুরের স্তব্ধ কৌটা,
স্মৃতির বিক্ষিপ্ত পুঁতিমালা।
স্বর বলে, ‘লুটেরা তোমাকে জব্দ ক’রে
ফেলে আশে পাশে
তোমার জীবনে নিত্যদিন লেপ্টে থাকে
পশুর চেহারা সহ ঘাতকের ছায়া,
আতঙ্কের বাদুড় পাখার নিচে কাটাচ্ছ প্রহর,
তবু তুমি যেও না সুধাংশু।’
আকাশের নীলিমা এখনো
হয়নি ফেরারি, শুদ্ধাচারী গাছপালা
আজও সবুজের
পতাকা ওড়ায়,
ভরা নদীকোমর বাঁকায় তন্বী বেদিনীর মতো।
এ পবিত্র মাটি ছেড়ে কখনো কোথাও
পরাজিত সৈনিকের মতো
সুধাংশু যাবে না।
Risen from the embers of an ancestral place–plundered temple–
An unearthly voice vibrates in Sudhanshu
Are you, finally, leaving?’ At the end of the day
Sudhanshu gropes amidst cinders
For the deeds of his homestead, splintered bangles, the mute colours of a vermillion box.
The dog-eared scatters of manuscripts in memory.
The phantom says, ‘The plunderer has beaten you
Here and there
Your daylight clings to
An animal outline ambushed by a murderer’s mien,
You spend your hours crouching under the bat-wings of terror,
Despite all, do not leave, oh Sudhanshu.’
The blue of this sky is yet to
Diminish, the sacred trees
Are yet flying green
Banners, the copious river
Meanders her waist like a slim snakecharmer lass.
He won’t abandon this sacred earth for elsewhere,
Unlike a retreating soldier in defeat,
Sudhanshu would forever not leave
– Shamsur Rahman
(Gargi Bhattacharya translated the poem from the Bengali original)
Hajarduari 