Islamization and Nationalization in the Chittagong Hill Tracts, Bangladesh: A Complex Interplay of Politics, Religion, and Ethnicity

By: Mahmudun Nabi
August 15,2024

The Chittagong Hill Tracts (CHT) of Bangladesh, a hilly region characterized by remarkable ethnic diversity and cultural uniqueness, has long been a center of conflict involving issues of nationalization and Islamization. Since Bangladesh’s independence in 1971, government policies toward the CHT—characterized by heavy militarization and the resettlement of Bengali Muslim settlers—have led to significant changes in the region's demographic and cultural landscape. This article explores the intertwined processes of nationalization and Islamization in the CHT and their effects on the indigenous communities of the region.

Historical Background of CHT and the Rise of Nationalization

The CHT is home to 12 different indigenous ethnic groups, collectively known as the "Jumma" people, who differ significantly from the majority Bengali population in terms of language, religion, and cultural practices. The problems in the CHT can be traced back to colonial times, when British policies began to alter the socio-political fabric of the region by formalizing administrative control and categorizing the inhabitants as "tribal" (Partha, 2016).

Following Bangladesh's independence in 1971, the government adopted an aggressive policy of nationalization and integration aimed at incorporating the CHT into the mainstream Bengali identity. In this context, nationalization primarily referred to the demographic, cultural, and political integration of the indigenous communities into the dominant Bengali Muslim identity, effectively erasing their distinct cultural markers. Sheikh Mujibur Rahman, Bangladesh’s first Prime Minister, rejected the demand for autonomy by the Jumma people, urging them to "forget ethnic identities" and "become Bengalis" (Al-Ahsan & Chakma, 1989).

Bengali Resettlement and Militarization as Tools of Nationalization

One of the most crucial factors that accelerated nationalization in the CHT was the Bengali resettlement program initiated between 1979 and 1987. Around 400,000 landless Bengali families from the plains were encouraged to settle in the CHT, with state support in the form of financial incentives and security (Partha, 2016). The influx of settlers drastically changed the demographic composition of the region, reducing the proportion of indigenous people from more than 90% in 1901 to only around 53% by 2011 (Bangladesh Bureau of Statistics, 2011).

The Bengali resettlement was accompanied by militarization, which began in the mid-1970s as a strategy to counter the growing resistance among the indigenous people, particularly by the armed wing of the Parbatya Chattagram Jana Samhati Samiti (PCJSS), known as Shanti Bahini (Partha, 2016). The militarization project established hundreds of temporary army camps across the CHT, significantly affecting the daily lives of the indigenous population through restrictions on movement, arrests, and frequent torture (Amnesty International, 2012). The military also supported Bengali settlers in acquiring land and controlling local economic and political systems, which furthered the goals of nationalization (Partha, 2016).

Islamization of the CHT: Changing the Religious Landscape

In addition to nationalization, Islamization emerged as a parallel strategy in the CHT, which is predominantly Buddhist, Hindu, and Christian. The Islamization process took root with the arrival of Bengali Muslim settlers, whose presence was marked not only by demographic changes but also by the establishment of mosques and madrassas, often at the expense of indigenous religious institutions (Partha, 2016).

The Jumma people witnessed an increased presence of Islamic symbols and practices, accompanied by aggressive proselytizing activities. In many villages, localities were renamed with Islamic connotations, and the construction of mosques was prioritized while indigenous temples were destroyed during communal conflicts. This trend was particularly evident in places like Khagrachari, where several mosques and madrassas were established after the Bengali resettlement, while many indigenous temples were vandalized or destroyed (Nasreen, 2002; Partha, 2016).

Islamization in the CHT also became evident in everyday interactions between the Bengali settlers and the indigenous people. The Bengali settlers often displayed discriminatory attitudes towards the cultural and religious practices of the Jumma people, perceiving their customs as "anti-Islamic" (Partha, 2016). This discrimination extended to the traditional political and legal systems of the indigenous communities, where customary laws and local leaders (Karbari) were marginalized or ignored by the Bengali settlers (Partha, 2016).

Impact on Indigenous Culture and Identity

The twin processes of nationalization and Islamization have had profound and lasting impacts on the indigenous people of the CHT. The nationalization policies, which emphasized integration into the Bengali Muslim identity, undermined the distinct cultural and ethnic identity of the Jumma people. The indigenous communities have faced systemic marginalization, loss of land rights, and restrictions on their cultural and religious practices (Partha, 2016).

The land rights issue is one of the most critical aspects of this conflict. Despite the signing of the CHT Peace Accord in 1997, which recognized the need for resolving land disputes and restoring indigenous land rights, the process has been fraught with difficulties. Bengali settlers, with the support of government officials and the military, have continued to grab indigenous lands, often through manipulation of land documents. As a result, the indigenous people have increasingly found themselves displaced and dispossessed, with limited legal recourse to reclaim their ancestral lands (Partha, 2016; Amnesty International, 2012).

The Peace Accord also failed to address the demands of the Jumma people for constitutional recognition as "indigenous" rather than "tribal" (Chowdhury, 2012). The lack of recognition has contributed to a sense of disenfranchisement among the Jumma people, whose cultural rights continue to be ignored or suppressed by the state and the dominant Bengali Muslim society (Partha, 2016).

The Role of the Military in Furthering Islamization and Nationalization

The military presence in the CHT, which was intended to counter insurgency and maintain law and order, has played a significant role in advancing both nationalization and Islamization. The military has often acted as a protector of Bengali settlers, providing support during communal conflicts and land-grabbing incidents (Partha, 2016). The prolonged presence of the military under Operation Uttaran ("Operation Upliftment") has effectively placed the CHT under a "de facto military rule," where the rights and freedoms of the indigenous people are routinely curtailed (UNPO, 2005).

The military's involvement in the governance of everyday life in the CHT has also contributed to the promotion of Islamization. Military personnel, who are almost exclusively Bengali Muslims, have been reported to side with settlers during disputes, reinforcing the dominance of Islamic cultural and religious values over the indigenous communities (Partha, 2016).

Conclusion

The processes of Islamization and nationalization in the Chittagong Hill Tracts are deeply intertwined, driven by state policies aimed at integrating the region into the broader Bengali Muslim identity. The aggressive resettlement of Bengali Muslims, combined with sustained militarization, has transformed the demographic, cultural, and religious landscape of the CHT, resulting in the marginalization of its indigenous population.

The Islamization of the region has not only altered the religious composition but has also contributed to the erosion of the cultural and traditional practices of the Jumma people. The failure of the CHT Peace Accord to adequately address issues of land rights, demilitarization, and constitutional recognition has left the indigenous communities in a state of continued insecurity and conflict.

The situation in the CHT highlights the broader challenges of reconciling national identity with ethnic and cultural diversity in Bangladesh. Unless meaningful steps are taken to address the grievances of the indigenous people, recognize their rights, and ensure their participation in governance, the twin processes of Islamization and nationalization are likely to continue, further entrenching divisions and perpetuating conflict in the region.

References

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