Why anti-India sentiment becomes national issue in Bangladesh

While working at the Chittagong office of Bangladesh Bank in 1998 or 1999, I visited the Chittagong branch of Habib Bank or National Bank of Pakistan on the north side of Laldighi Maidan. The branch manager was Pakistani, and during casual conversations, the intimacy increased. During lunch at the table, the branch manager remarked, "Sir, in Pakistan, right next to the newborn's ear, we whisper the call to prayer (Azan), and alongside that, we also speak to the child about being anti-Indian." Some Bengali Muslims in Bangladesh express anti-India sentiments, especially following India's defeat in world cricket matches. It is not obligatory to support India in sports, and finding joy in India's loss is not the only perspective. Therefore, attributing distorted mentalities to the celebration of joy and enthusiasm during India's defeat may not be accurate. Why should we enjoy the festivities of "Eid" even if India faces defeat?

Why would the mentality to support "Kolagach (Banana tree)" against India emerge? India would be wrong to consider Bangladesh-India relations only in terms of 71. In 1971, India provided refuge to one crore Bengalis, and 11000 Indian soldiers sacrificed their lives for our independence. Without the support of India's army, perhaps we would have been in a situation similar to the Gaza Strip or the Palestinians on the West Bank, engaging in warfare for 75 years, step by step. All of this is true. Therefore, expecting gratitude from even those against the Liberation War towards India is not accurate. Those against the Liberation War hold India responsible for the "division of Pakistan." They believe that India supported us in the Liberation War for its own interests. I have witnessed extreme externalization of Hindu hatred during the 1965 Indo-Pak War. At that time, every Hindu in East Pakistan was considered a spy, and Hindus were not even regarded as citizens of Pakistan, as reflected in the behavior towards Bengali Muslims.

We witnessed many Hindus in our area handed over to the police under the name of spies. However, Hindu-Muslim hatred first started in 1946. 'The Great Calcutta Killings' became 'The Great Calcutta Killings' when the Muslim League declared 'Direct Action Day'; The number of people killed and property destroyed in this riot is unprecedented in the past. The Muslim League and the Congress accepted that partition was the only solution. Through this riot, violence between Hindus and Muslims started. The people who have lived as neighbors for centuries, bound by the ties of friendship, have, in a moment, became enemies due to religious differences, cutting each other's throats with joy. The Holi of bloodshed among the divided religious communities in the Indian subcontinent has not ceased. Based on the principle of dualism, the Indian subcontinent was divided, allocating separate territories for people of two religions. Families had to abandon their ancestral homes, leaving behind familiar surroundings, solely due to religious reasons, to build new homes in unknown territories. Thousands of families undertook migrations due to the partition, but India was not made devoid of Muslims, nor was Pakistan made devoid of Hindus. This is why Maulana Abul Kalam was strongly opposed to the two-nation theory.

The two-nation theory is that Hindus and Muslims are different races; they cannot live together on the same land. The hatred and animosity created during the partition of the Indian subcontinent have intensified over the years, passing from generation to generation. Some Bengalis, without any specific reason, find joy in opposing India. If India faces humiliation internationally, if China issues threats, if India's ties with Nepal or the Maldives loosen, or if they lose in cricket, they rejoice, reveling in what can be described as 'irrational' ecstasy. In this way, they seek revenge for the 'division of Pakistan.' In reality, they are unwilling to accept the birth of a secular Bangladesh with the help of India. They highlight events such as the Babri Masjid demolition, the Farakka Barrage, the corridor issue, and incidents of border killings. By discussing these events, they aim to emphasize the communal mindset prevailing in anti-India sentiments. While criticizing India for these incidents may be legitimate, these events are not equivalent to the atrocities and genocide committed by Pakistan. It is surprising to think that some people of this country are excited about the victory of Pakistan, which is punished for the genocide of Bangladesh and the rape of numerous women.

Some of the pro-Pakistani Bengalis are so fanatical that during Bangladesh versus Pakistan matches, they support Pakistan by waving its flag and wearing its jerseys on Bangladeshi soil. Why does Subhendu Babu hope that those who are anti-Bangladesh will not be anti-India? The roots of this attachment lie in the religious sentiments that emerged with the separation from Pakistan. In both Bangladesh and India, violence by fanatical extremists has increased. The political movement surrounding India's Gerua attire is fueling the radicalization of Hindu fundamentalists. This movement, like an infectious disease, has also affected the radical religious Muslims in Bangladesh. It is accompanied by religious sermons (Waz). Some clerics, in their sermons, make aggressive and derogatory statements about Hindus and their deities, fostering hatred among the audience. The anti-China people are not only anti-religious but also anti-Indian, because India is China's enemy.

The pro-Chinese are also supposed to rejoice in India's defeat. Almost all people except atheists and liberals have communal preferences. We admire the Mughal emperors of different countries because of communal love. The Turkish-Afghan general Ikhtiyar ud-Din Muhammad bin Bakhtiyar Khalji chased Lakshmana Sen with 17 cavalry, we feel proud of this victory; we are happy to imagine Lakshmana Sen escaping through the back door. There is only one reason and that is community harmony. In fact, the liberation war of 1971 has no effect on many Bengalis, even if there are many, they do not hate India. I do not know why Subhendu Adhikari, the opposition leader in the West Bengal Legislative Assembly, became a supporter of India in cricket matches when he received medical treatment in India. Another reason for the anti-India sentiment among Bengali Muslims is politics. The Hindus in the country prefer the Awami League. Therefore, those opposing the Awami League tend to be anti-Hindu.

India also trusts Awami League more, this is also a reason for the anger of Awami League opponents. In this case, India supports Awami League in its own interest; Because Indian separatist armed groups were active during the BNP-Jamaat coalition government, when they came to power, the activity of Pakistan’s Intelligence Agency (IS) increased in Bangladesh. During the BNP-Jamaat coalition government, several trucks of arms brought for Indian armed groups were seized. Furthermore, in the ongoing protests against the current government, the Awami League has naturally marginalized the opposition to the government, and this is also evident in the field of cricket. A psychological analysis of the mindset of the people of Bangladesh and India is necessary because gradually the communal form is becoming more intense among the populations of the two countries. Most people in India and Bangladesh are obsessed with religion, they judge everything by religion. Differences in opinions regarding sports are not unnatural, whether in favor or against; however, if it is scrutinized through a communal lens, it becomes a cause for concern, potentially leading to conflict at its roots.

Author: Former executive director, Bangladesh Bank, and former managing director, Takshal.