Bangladesh: Student leaders on Role of Religion in politics

Bangladesh 1

On the role of religion in politics, participants at a student-led round-table at The Daily Star, critically examined the influence of religion on political dynamics in Bangladesh. They emphasised that while Islam teaches tolerance and protection for all faiths, religion-based politics often leads to extremism and exclusivity, challenging the principles of secularism. Bangladesh’s leading English-language  newspaper reported on Sep 4, 2024. Views were expressed by students from various universities across the country, who led the quota reform movement.

This report is of interest and importance in post-Hasina bangladesh,at a time allegations are made in India about attacks on Hindus and their temples etc, and linking them to the new dispensation there. Bangladesh leaders clarified that the reports are exaggerations of some incidents that took place early on.  

The chief adviser to the interim government, Nobel Peace Laureate Mohd Yunus clarified that the  attacks are more political than communal, and were part of reactions against the regime of Sheik Hasina, who on Aug 5 fled to India, and who is wanted in a number of criminal cases, charging her of muders,disappearances, tortures of her political opponents, in particular  student leaders who  rose in a revolt that is being called as a ‘monsoon revolution.’       

Chief Adviser to Bangladesh’s interim government, Muhammad Yunus, has said the issue of attacks on minority Hindus in his country is “exaggerated” and questioned the manner in which India projected it.

New Delhi must abandon the narrative that Bangladesh will turn into another Afghanistan : Yunus

In an interview with PTI Sep 5 at his official residence here, Yunus said the attacks on minorities in Bangladesh are more political than communal. He said the issue of attacks on minority Hindus in his country is “exaggerated” and questioned the manner in which India projected it.

He suggested that the attacks were not communal, but a fallout of a political upheaval as there is a perception that most Hindus supported the now-deposed Awami League regime.

“I have said this to (Prime Minister Narendra) Modi also that this is exaggerated. This issue has several dimensions. When the country went through an upheaval following the atrocities by (Sheikh) Hasina and the Awami League, those who were with them also faced attacks,” the Nobel laureate told PTI.

“I have said this to (Prime Minister Narendra) Modi also that this is exaggerated. This issue has several dimensions. When the country went through an upheaval following the atrocities by (Sheikh) Hasina and the Awami League, those who were with them also faced attacks,” the Nobel laureate told PTI.

Prime Minister Modi, in his Independence Day address from the Red Fort on August 15, expressed hope that the situation in violence-hit Bangladesh would return to normal soon and said 1.4 billion Indians are concerned about the safety of Hindus and minorities in the neighbouring country.

“Now, while beating up Awami League cadres, they had beaten up Hindus as there is a perception that Hindus in Bangladesh mean Awami League supporters. I am not saying that what has happened is right, but some people are using it as an excuse to seize property. So, there is no clear distinction between Awami League supporters and Hindus,” Yunus said.

 Yunus conveyed to Prime Minister Modi that Dhaka would prioritise the protection and safety of Hindus and all other minority groups.

“These attacks are political in nature and not communal. And India is propagating these incidents in a big way. We have not said that we can’t do anything; we have said that we are doing everything,” the Chief Adviser said.

Discussing the future of India-Bangladesh relations, Yunus expressed a desire for good ties with India but insisted that New Delhi must abandon the narrative that Bangladesh will turn into another Afghanistan without Sheikh Hasina at the helm.

“The way forward is for India to come out of the narrative. The narrative is that everybody is Islamist, BNP is Islamist, and everyone else is Islamist and will make this country into Afghanistan. And Bangladesh is in safe hands with Sheikh Hasina at the helm only.”

Now we shall see the report on student leaders’ views on religion and politics. Notably,some of the leaders are Hindus and include activist women at University level; photos of a couple of them are given below. These views help to dispel fears as well as motivated propaganda by Indian agencies, and the media in particular.   

***                  ***

“It is crucial to recognise that the longstanding policy of banning these parties has been ineffective.”

The conversation highlighted how political parties exploit religious sentiments for electoral gain, often masking genuine religious philosophy with political rhetoric. Additionally, the discussion touched on the dangers of banning religious parties, suggesting that repression can unintentionally strengthen their appeal.

The students called for an inclusive approach to politics, one that transcends religious or ideological divides, advocating for equal rights and opportunities for all citizens regardless of their faith.

How do you view the role of religion in politics?

It is the government’s duty to ensure that individuals of all faiths are protected.”

Sabah Anjim Farabi, Organiser, BRAC University

When discussing religion-based politics, it’s crucial to consider the role of religion itself. As a Muslim, I speak from an Islamic perspective, which teaches that Islam does not condone interference in the practice of other religions. It is the government’s duty to ensure that individuals of all faiths are protected, and if the government fails in this responsibility, it should be held accountable. 

It’s crucial to recognise that no politics is entirely free from religious influence. The Awami League centres its politics around Mujib-dharma, the BNP around Zia-dharma, and Jamaat-e-Islami on Islam-based principles. Every political party, in some way, adheres to its own ‘dharma’ globally. Even those who are anti-religion in their politics can inadvertently create a new form of ideological influence.

This issue is compounded in countries with an official state religion, where those who align with the national religion and engage in its politics can come into conflict with the principles of secularism, which advocates for tolerance and inclusivity. Such a bias towards a particular religion can limit representation for others. While everyone should have the right to participate in politics, it is vital for political parties to embrace inclusivity. 

Her colleague from the same Jahangirnagar University, Arif Sohel, Organiser, said:

“By adopting an inclusive mindset, the state would naturally evolve from the community rather than imposing itself upon individuals.”

The concept of religion-based politics is often misunderstood. Political parties that are associated with religion-based politics frequently advocate for theocracy, yet religion encompasses more than just theocratic rule; some might describe their approach as Shariati politics. Additionally, Maulana Bhashani’s politics, rooted in Hukumat-e-Rabbania, played a crucial role in Bangladesh’s independence.

By adopting an inclusive mindset, the state would naturally evolve from the community rather than imposing itself upon individuals. This inclusiveness would be reflected in both rural and urban areas, continuing a tradition of coexistence. Communities can overcome the limitations of theocracies focused on specific rituals or obligations. History demonstrates that genocide has occurred in the name of both religion and secularism, underscoring the need to critically evaluate political systems that lack inclusivity.

“It is crucial to recognise that the longstanding policy of banning these parties has been ineffective.”: Meghmallar Basu, Organiser, Dhaka University.

In theory, religion-based politics could be progressive, as illustrated by the Maulana Bhashani’s politics. However, in Bangladesh, parties like Jamaat-e-Islami and Khilafat Majlis, which engage in religion-based politics, often present themselves as protectors. This raises the question of why individuals from other religious communities would seek protection rather than equality.(Maulana Bhashani, who was in his 90s in 1971, was a veteran and popular leader of Bangladeshi movement.)  

It is crucial to recognise that the long-standing policy of banning these parties has been ineffective. Despite 15 years of repression, Jamaat-e-Islami has not disappeared; rather, such repression often enhances the party’s image as a symbol of resistance.

In the 1980s, Shibir was not banned outright but was challenged through a collective agreement among active student parties, despite their differing views. They reached a consensus to exclude such politics from campus, and any attempts by Shibir to enter were collectively thwarted. It represented both a social and political struggle.

“This religion-based politics is not grounded in genuine religious philosophy; instead, it functions merely as a tool for securing votes.”

Umama Fatema, Organiser, Dhaka University

When we scrutinise the religious parties in Bangladesh, we find that they are not fundamentally different from the Hasina-led Awami League  or Begum Zia-led BNP, aside from some linguistic differences.

Since most people are religiously inclined, these parties exploit religious rhetoric to build their voter base. This religion-based politics is not grounded in genuine religious philosophy; instead, it functions merely as a tool for securing votes. Moreover, it seems that religion is being weaponised by political parties to suppress others through its rules and rituals.

While some city-based study groups discuss concepts like Pranbad or Stewardship, these ideas have minimal presence in rural areas. Given the state’s repressive nature, a shift in governance could create a genuine space for discussions on religion-based politics, fostering more meaningful engagement. People should have the freedom to choose which ideas they accept.

Labeling groups as majorities or minorities fosters a sense of otherness, impacting indigenous people, dalits, transgender individuals, and others. Our objective should be to unite as Bangladeshi citizens, ensuring equal rights for everyone without categorisation. We all belong to this country equally, with equal rights and opportunities.

In 2024, mass murders occurred, where students, youths, and the elderly people were killed by state apparatus under the Awami League government. However, we must not forget the events of 1971 or alter the established historical narrative. While condemning the 2024 mass murders, it’s also important not to forget Jamaat-e-Islami’s role as war criminals in 1971.

We are not calling for a ban on religion-based politics. However, the party responsible for war crimes in 1971 must address its past actions before participating in politics and elections.

(The report on students’ views is available here:

https://www.thedailystar.net/opinion/rebuilding-bangladesh/vision-the-youth/news/role-religion-3694591

Ramakrishnan is a political observer who regularly contributed to countercurrents.org.

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