Ram Statue Row, unsettling minority question point to decay in societal plurality ideals with radicals holding the sway!
Diganta Chakraborty
History often throws up some unsettling questions. Partition of Bengal in 1947 was one such moment. A land enriched by freedom fighter Masterda Surya Sen, spiritual leader Dr. Mahanambrata Brahmachari and ancestors of Rabindranath Tagore was divided forever.
Creation of East Pakistan today’s Bangladesh was presented as a political solution but it left millions of religious minorities facing an uncertain future even after six decades.
During partition, Hindus constituted approximately 22–23 percent of East Bengal’s population. Today, they account for less than one-tenth of Bangladesh’s population. Demographic shifts can occur for various reasons, including migration, fertility patterns and economic opportunities.
The magnitude and persistence of this decline have prompted scholars, activists and minority rights groups to ask whether it also reflects decades of communal violence, discrimination, land dispossession, insecurity and repeated episodes of forced migration.
Regardless of differing interpretations, one reality is undeniable: the question of minorities’ security in Bangladesh remains unresolved.
Recent events have yet again brought the issue into sharp focus. Thousands of Hindus gathered on streets of Dhaka and several other districts following allegations that an image of Lord Ram was desecrated during a demonstration in Gaibandha.
Protesters marched with torches through Shahbagh and other parts of the capital chanting ‘Jai Shri Ram’ demanding arrest of those responsible and protect religious minorities. Community organisations warned that if justice was not delivered, larger demonstrations would follow. Reports also suggest that the controversy has been linked to opposition surrounding installation of a nearly completed statue of Lord Ram in Gaibandha which reportedly faced threats from radical Islamist groups.
For many observers, these demonstrations were not simply about one incident. They reflected accumulated anxieties within a community that increasingly feels that even peaceful expressions of faith have become vulnerable to intimidation.
The concerns expressed by Bangladeshi Hindus themselves reveal the emotional weight behind these protests. Brotaty Roy, a student at Indraprastha College for Women, University of Delhi and a Bangladeshi national, articulated the sense of uncertainty felt by many members of the minority community:
“As a Bangladeshi Hindu, I see suspension of Lord Ram statue project as more than just a delay in construction. The statue was almost completed yet threats from radical Islamist groups were enough to stop the work. To many Hindus this is not simply about a monument, it is about the shrinking space for minorities to openly practice and celebrate their faith.
When threats can stop a religious project that is near completion, it creates the feeling that minority rights can be overridden by intimidation. Many Hindus believe that this incident reflects a broader pattern of increasing religious pressure in society. In recent years, concerns have grown about the influence of Islamist groups in public life and politics. From this perspective, opposition to Ram statue is not only about religious disagreement but also about an attempt to limit the public visibility of Hindu identity.”
Whether or not every observer agrees with this interpretation, Roy’s testimony illustrates fears and insecurities experienced by sections of Bangladesh’s Hindu community. Public confidence in equal citizenship depends not only on constitutional guarantees but on whether minorities feel safe enough to practise and express their faith without fear of intimidation.
Every democracy is ultimately judged not by how comfortably its majority lives but by how securely its minorities can exercise their rights. Bangladesh’s Constitution appears to acknowledge this principle. Article 23A, introduced through Fifteenth Amendment in 2011, directs the State to protect and promote unique local culture and traditions of the tribes, minor races, ethnic sects and communities of Bangladesh. The provision reflects the country’s constitutional commitment to pluralism and cultural diversity.
Yet constitutional promises acquire meaning only through implementation. Minority organisations and human rights advocates have repeatedly argued that these protections have not consistently translated into effective institutional safeguards. Reports of attacks on temples, vandalism of religious symbols, disputes over minority-owned land, and sporadic communal violence have periodically surfaced over the years.
While Bangladeshi government has often condemned such incidents and initiated investigations, critics argue that response has not always been sufficient to reassure vulnerable communities. This is not merely a legal question. It is fundamentally a question of trust. Bangladesh emerged in 1971 through a struggle that championed linguistic identity, democracy, secularism and cultural pluralism.
These ideals distinguished the country’s liberation movement and inspired admiration across South Asia. Preserving that legacy requires ensuring that every citizen Muslim, Hindu, Buddhist, Christian, or indigenous enjoys equal protection before the law.
Importantly, many Bangladeshis themselves reject communal hatred and recognise that attacks on minorities undermine the nation’s founding ideals. Tasdik Ahmed, a student of English Language and Literature at Bangladesh University of Professionals reflects this sentiment:
“As a citizen of Bangladesh, I believe that respecting all religions and their sacred symbols is essential for maintaining communal harmony. The alleged insult to Lord Ram’s image is unfortunate and has hurt the sentiments of many people. Bangladesh has a long tradition of religious coexistence, and such incidents should be addressed through proper legal measures while upholding mutual respect among all communities.”
His remarks represent an important perspective. The demand for minority rights is not simply an issue raised internationally or by neighbouring India; it is also a concern shared by many conscientious Bangladeshi citizens who wish to preserve their country’s pluralistic traditions. This distinction deserves emphasis. Raising concerns about the safety of Bangladesh’s Hindu minority should never become an indictment of Bangladesh as a nation or of its people.
Across the country, journalists, academics, students, lawyers, civil society organisations and ordinary citizens continue to speak in favour of religious harmony and equal citizenship. Their voices demonstrate that the struggle against communalism is also an internal Bangladeshi conversation.
The responsibility now rests with the State. Investigations into incidents of religious desecration or communal intimidation must be impartial, transparent, and swift. Those responsible for inciting hatred or violence should face legal consequences irrespective of their political or religious affiliations.
Law enforcement agencies must ensure that religious festivals, temples and cultural projects can proceed without fear or coercion. Equally important is consistent implementation of constitutional safeguards. Article 23A should become more than an aspirational statement. It should guide administrative action, policing, judicial processes, and public policy so that minority communities feel protected not only in law but also in everyday life.
India also has a legitimate humanitarian interest in the welfare of minorities across its neighbourhood, just as Bangladesh expresses concern whenever rights of its own citizens abroad are discussed. Yet future of Bangladesh’s Hindus should not become merely another issue of geopolitical rivalry between New Delhi and Dhaka. The protection of freedom to practice one’s faith is a universal human rights principle that transcends national borders and diplomatic disagreements.
History offers every nation moment when its commitment to justice is tested. The torchlight processions that illuminated Dhaka’s streets were not merely political demonstrations. They were expressions of anxiety, identity, and a demand for equal citizenship. They asked whether constitutional ideals would finally be matched by institutional action.
Bangladesh has repeatedly demonstrated resilience in overcoming political and social challenges. It now faces another opportunity to reaffirm secular and inclusive vision that inspired its birth. Ensuring safety and dignity of Hindus and all other minorities would not weaken Bangladesh’s national identity; it would strengthen it. The measure of a democratic republic lies not in the confidence of its majority alone but in whether its minorities believe that the Constitution protects them equally.
Bangladesh’s founding ideals call for nothing less. The country’s international standing, democratic credibility and moral authority will ultimately depend on whether those ideals remain words on paper or become lived realities for every citizen, irrespective of faith.
(Author is a Jagran Josh Awardee 2023. A young columnist and writer, Authored five books: ‘The Unsung Heroines of Bharat’ & ‘Bharat, Hindutva and RSS: The National Awakening and the Way Forward’)