Why Do Bangladeshi Muslims Harbor Anti-Indian Sentiment?

Bangladeshi nationalism and Bangladeshi Muslim nationalism are two distinct ideological frameworks that have shaped the country’s political and social landscape. While the former is rooted in the cultural and linguistic identity of the Bengali people, the latter is intertwined with religious identity, particularly Islam. The animosity toward India that exists within certain segments of the Bangladeshi population is not a byproduct of Bangladeshi nationalism but rather stems from Bangladeshi Muslim nationalism, which can be seen as a form of communalism.

The Distinction Between Anti-Indianism and Anti-India Sentiment:

It is important to distinguish between opposition to specific Indian policies (anti-Indianism) and a broader, more generalized hatred of India (anti-India sentiment). The former can be a political stance, reacting to perceived injustices or specific incidents, such as border conflicts or water disputes. For example, there have been instances where Bangladeshi citizens protested against Indian actions along the border, such as the killing of Bangladeshis by the Indian Border Security Force (BSF). These protests were not driven by a hatred of India per se but rather by specific grievances. The language of protest in these cases was often harsh, but it was motivated by a sense of justice and humanitarian concerns.

On the other hand, the broader anti-India sentiment, which goes beyond specific political issues, is deeply rooted in the religious and communal narratives that have been cultivated in Bangladesh since its independence. This sentiment is not the result of Bangladeshi nationalism, which led to the country’s independence from Pakistan in 1971, but rather the product of a Muslim nationalist ideology that views India primarily as a Hindu state, despite its secular constitution and multicultural society.

The Role of Bangladeshi Muslim Nationalism:

Bangladeshi Muslim nationalism emerged as a powerful force in the years leading up to and following the partition of India in 1947. The creation of East Bengal as part of Pakistan was a direct result of this ideology, which sought to create a separate Muslim homeland. However, this form of nationalism proved to be unsustainable and ultimately failed, leading to the rise of Bengali nationalism and the independence of Bangladesh in 1971.

Despite the victory of secular, Bengali nationalism in 1971, the undercurrents of Muslim nationalism did not disappear. Instead, they were revived and exploited by various political forces, particularly after the assassination of Sheikh Mujibur Rahman in 1975. The regimes that followed, especially those with a pro-Pakistan orientation, nurtured this sentiment, framing India as an adversary and labeling those aligned with India as “traitors.”

Communalism and the Perpetuation of Anti-Indian Sentiment:

The communal nature of Bangladeshi Muslim nationalism has led to the portrayal of India as a Hindu enemy, despite the fact that India is a secular state with a significant Muslim population. This portrayal is simplistic and misleading but has proven effective in mobilizing a segment of the Bangladeshi population, particularly in rural areas, where education levels may be lower, and communal narratives find fertile ground.

The anti-Indian sentiment fostered by communal forces in Bangladesh is often accompanied by a romanticization of Pakistan, despite the brutal atrocities committed by the Pakistani military during the 1971 Liberation War. This contradiction highlights the irrational nature of communalism, which prioritizes religious identity over historical fact and human rights.

The Impact on Bangladeshi Society:

This communal animosity towards India has far-reaching consequences for Bangladeshi society. It has contributed to the marginalization and persecution of minority communities within Bangladesh, including Hindus, Buddhists, Christians, and indigenous peoples. The spread of anti-Indian sentiment also exacerbates internal divisions within Bangladesh, undermining the country’s social cohesion and stability.

Moreover, this hostility has influenced Bangladesh’s foreign policy and economic relations with India, often to the detriment of Bangladesh’s national interests. Despite the fact that India is Bangladesh’s second-largest trading partner and played a crucial role in its independence, the communal forces within Bangladesh have successfully painted India as a perpetual adversary.

Conclusion:

The anti-Indian sentiment that exists among some Bangladeshi Muslims is not rooted in a genuine nationalist agenda but rather in a communal ideology that seeks to define Bangladeshi identity in exclusively religious terms. This sentiment is a legacy of the failed experiment of Bangladeshi Muslim nationalism, which has been kept alive by political forces with vested interests in maintaining communal divisions. To move forward, Bangladesh must confront and overcome these divisive ideologies, embracing the secular and inclusive principles that inspired its struggle for independence in 1971. Only then can Bangladesh foster a more constructive relationship with India and ensure the protection of its own diverse communities.