Shome Basu* in Dhaka, Bangladesh
As India rolls out the Citizenship Amendment Act (CAA), ostensibly to provide refuge to persecuted religious minorities from neighboring countries, the policy has provoked a strong reaction among Bangladesh’s Hindu community.
Far from offering solace, many Bangladeshi Hindus feel increasingly vulnerable. The CAA, which offers a path to citizenship for Hindus, Buddhists, Sikhs, and other non-Muslim minorities who migrated from Bangladesh, Afghanistan, and Pakistan before December 2014, has drawn the ire of local fundamentalist groups in Bangladesh.
For many Hindus in the country, this has created a precarious situation, with growing fears of violence and exclusion.
Sunil Mondal, a Bangladeshi Hindu, is one of many who voice concern about the unintended consequences of the CAA. “India is a large country, but securing a decent job there is nearly impossible for us. Most of us only speak Bangla, and trying to converse in Hindi or English isn’t feasible for many,” he explains.
The fear is that even if Bangladeshi Hindus sought refuge in India under the CAA, they would face significant challenges integrating into Indian society. Mondal worries that those arriving from Bangladesh would continue to be viewed as ‘Bangladeshis,’ irrespective of religion.
He points to Indian Home Minister Amit Shah’s controversial remarks comparing Bangladeshi migrants to ‘termites’ and highlights the ongoing detention of suspected undocumented Bangladeshis in Assam as stark examples of the dangers of migration under such circumstances.
The roots of these tensions trace back to the Partition of 1947 when millions of Hindus, Sikhs, and Muslims were displaced across newly formed borders. Bangladesh, which was then East Pakistan, saw figures like Jogendranath Mandal, a prominent Dalit leader, and Pakistan’s first law minister, encourage Hindus and Dalits to remain in Jinnah’s Pakistan, hoping for a place in the fledgling nation.
But history had different plans – Mandal was repatriated to India and died in Bongaon, West Bengal, just three years before the 1971 liberation of Bangladesh from Pakistan.
In today’s Bangladesh, the complexities of identity, migration, and political stability intersect with religion in troubling ways. Even as Hindus in Dhaka prepare for Durga Puja – a significant cultural and religious festival – their celebrations are tinged with fear.
Guarded Durga
The large Durga idol, meticulously crafted and decorated for immersion in Mahalaya, is guarded by an iron fence, a symbol of the ever-present threat of vandalism. In times of heightened India-Bangladesh tensions, incidents of Hindu-Muslim unrest can flare up, sparking violence.
In such a charged environment, even cultural festivals are laden with anxiety.
Yet, despite these undercurrents of tension, Dhaka’s everyday life goes on. The rhythms of the city seem to hum along to a strange harmony: The sound of the ‘dhak’ (a traditional Bengali drum played during Durga Puja) blends with the evening azaan (Islamic call to prayer) from nearby mosques.
Though the two traditions are distinct, they coexist in the aural landscape, offering a momentary respite from the surrounding volatility.
Security is tight around religious gatherings. The Durga Puja venue has become a symbol of Bangladesh’s delicate balance between its religious communities.
The Dakeshwari National Temple, the focal point of these celebrations, holds a place of national pride akin to Bangladesh’s most revered mosques.
However, the heavy security presence – CCTV cameras, night guards, and regular police patrols – underscores the fragility of this balance. The temple’s significance reflects the ongoing efforts to maintain communal harmony amid the rising tide of religious and political tensions.
At the same time, political dynamics in Dhaka are becoming more volatile. Opposition groups, once decimated by Prime Minister Sheikh Hasina’s authoritarian rule, are attempting to resurface.
Anti-India sentiments are rising, with slogans like “Delhi Na Dhaka, Dhaka-Dhaka” reverberating through the streets. These expressions of defiance reflect a deeper frustration with India’s perceived overreach in Bangladesh’s domestic affairs.
The deaths of two Hindu minors, allegedly killed by the Border Security Force (BSF) while attempting to cross the India-Bangladesh border illegally, have intensified this anger. In retaliation, Bangladesh has temporarily halted the export of the highly coveted Ilish fish to India, sparking further tensions between the two countries.
CAA Heightened Tensions
The CAA has only heightened these longstanding concerns. Critics argue that it not only destabilizes India’s secular fabric but also damages India’s relations with its neighbors, particularly Bangladesh, where anti-India sentiment is reaching a boiling point.
Some intellectuals in Dhaka argue that India’s Research and Analysis Wing (RAW) has been too deeply involved in Bangladesh’s internal politics. A local businessman, reflecting on the worsening ties, asks, “Couldn’t India’s external intelligence agency see this coming? Or was it part of a broader strategy?”
Bangladesh remains a critical partner for India, especially in maintaining security in the Northeast. Incidents like the ongoing unrest in Manipur highlight the need for cooperation between India’s intelligence agencies and Bangladesh’s National Security Intelligence (NSI) and Directorate General of Forces Intelligence (DGFI).
However, this crucial relationship now appears strained, and the prospect of future collaboration is uncertain.
The deterioration of relations is further exacerbated by the current perception of India’s government. Many Bangladeshis view Prime Minister Narendra Modi and Home Minister Amit Shah with suspicion, believing their policies dehumanize Bangladeshis.
“Even regular Indian citizens, like myself, are often mistaken for RAW agents and roughed up,” a Bangladeshi man recounts. Allegations have surfaced that RAW had monthly meetings with Sheikh Hasina during her tenure as Prime Minister, creating a sense that India was controlling Bangladesh’s domestic politics from behind the scenes.
In this climate of distrust, Sheikh Hasina’s asylum in India has only fueled the fire. Once seen as a staunch ally of India, Hasina is now facing multiple charges of corruption and human rights abuses, including accusations of murder.
Her fall from grace has been dramatic, and her asylum in India is perceived as a further insult to the people of Bangladesh. Many now view her as a criminal hiding under India’s protection, a situation that could further inflame anti-India sentiment.
Amid this political upheaval, Dhaka finds itself in a state of revolution. The interim government, led by Nobel Laureate Mohammad Yunus, is attempting to restore stability and call timely elections.
However, the student movements that played a key role in ousting Hasina remain wary. “If Professor Yunus can’t deliver elections on time, we know how to bring change,” says Tanbir, a student leader. “We brought down Hasina’s 15-year regime, and no one else stands a chance against student power.”
Dhaka is alive with the fervour of change. Green and red flags, symbolizing the rising sun of Bangladesh’s independence, flutter across the city as it looks forward to a new dawn.
But as Bangladesh stands at this crossroads, the question remains: will it be able to rebuild its relationship with India and chart a course toward political stability?
*Shome Basu is a New Delhi-based journalist specializing in conflict and politics. He is also the author of Shades of Kashmir, which explores the region’s insurgency years.
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