Hidden Histories: Indigenous People in Bangladesh and the 1971 Liberation War

Abstract

Indigenous People in Bangladesh have always had a difficult position in society. Making up around two percent of the population in Bangladesh today, non-Bengali ethnic tribes or Adivasis have been fighting for the recognition of their rights and self-determination of their lands since British colonial rule. The Chittagong Hill Tracts (CHT) comprise the largest district of Indigenous People, collectively called Jumma. During the Liberation War in 1971, the Jumma and other Adivasis fought alongside Bengalis with the Mukti Bahini (Freedom Fighters), hoping for the improvement of their rights and the restoration of autonomous regions like the CHT after gaining independence. However, with new immigration flows of Bengalis, the status of Indigenous People and their historical lands did not improve, leading to severe conflicts and debates, reviving again in 2022.

Introduction

The 1971 Bangladesh Liberation War led to the successful partition of East Pakistan from West Pakistan, where the former became the independent state of Bangladesh. The Liberation War represents one of the darkest chapters in the history of Bangladesh, especially when referring to the ongoing fight for recognition of the war’s atrocities and genocidal intent. Consequently, one overlooked aspect of the Liberation War and its aftermath is the impact on Indigenous Peoples in Bangladesh. While these communities have a long history of struggle in the region, they also played a significant role in the fight for independence, standing alongside the Mukti Bahini (Freedom Fighters) in their pursuit of a free Bangladesh (Chakama Sathi, 2013). The Indigenous People of Bangladesh have been fighting for their rights in the country even before the partition of Pakistan and India, and their resistance during the Liberation War was no small feat. This article highlights the significant role Indigenous People played during the Liberation War, shedding light on the hidden heroes of the War.

Indigenous People in Bangladesh: An Overview

Bangladesh is home to more than 54 Indigenous People or Adivasis, speaking more than 35 different languages alongside the official language of Bengali. Together, according to the Minority Rights Group International (MRGI), the Indigenous populations make up around 1.8 percent of the total population, although Indigenous institutions discuss an even higher proportion. Non-Bengali ethnic communities are spread around the plains and hilly tracks of the country, whereby the Chittagong Hill Tracts (CHT) comprise the largest district of Indigenous People, collectively called Jumma (MRGI-UNHCR, 2018).

Despite their long shared history and rooted culture, the government of Bangladesh has still not officially recognised the identity of Indigenous People in the constitution. While the 2011 constitutional amendment did mention people with different ethnic backgrounds than the Bengalese, this still only included cultural aspects of identity, preventing Indigenous People from accessing economic and political rights (IWGIA, n.d.). Additionally, on an international level, Bangladesh has refrained from adopting the United Nations Declaration on the Rights of Indigenous People (IWGIA, n.d.). Overall, the position of Indigenous minorities remains difficult in many aspects, especially in regards to the long-lasting land rights disputes as well as systematic discrimination and marginalisation.

Historical Background

Non-Bengali ethnic tribes or Adivasis have been fighting for the recognition of their rights and the self-determination of their lands since British colonial rule. Their history is shaped by the recurrence of fights, before and beyond their role in the Liberation War of 1971, with special emphasis on the happenings surrounding the CHT and the Jumma living in the southeastern part of Bangladesh.

The territory of Bangladesh was under British Colonial rule between 1757 and 1947. Opposed to the myth of colonial protection, British influences have to be analysed with a critical lens. On the one hand, the colonial administration granted a new level of autonomy to the hills, mainly reflected in the CHT Regulations of 1900, granting and recognising new self-governing structures for the region. This was especially influential for the rights of indigenous tribes over land (IWGIA, n.d.). Nevertheless, these measures can also be seen as necessary to ensure Indigenous Peoples’ dependency on British rule, and as a cornerstone facilitating later marginalisation and persistent discrimination due to early ethnic division measures (Shahabuddin, 2018, pp. 218 & 234).

Regardless of the intent, British autonomy measures were fazed out with the partition from India in 1947. The CHT became part of the region of West Bengal and fell under the authority of the Pakistani Government, which allowed the new settlement of Bengali Muslims into the Tracts and finally formally abolished the CHT’s special status in 1964. The Jumma were forced to retract further up the hills, leaving their land to the new settlers (MRGI, 2018). This led to a widespread rise of resentment and tension among Indigenous communities, eventually leading to the siding of the opposition revolts during the outbreak of the Liberation War in 1971 against the government forces of West Pakistan.

The Role of Indigenous People during the Liberation War 1971

In the general history of Bangladeshi independence, the role of the Indigenous community remains largely neglected. However, during the Liberation War in 1971, many Jumma and other Adivasis fought alongside oppositionist Bengalis with the Mukti Bahini (Freedom Fighters), hoping for the improvement of their rights and the restoration of autonomous regions like the CHT (Chakama Sathi, 2013). Despite resistance from the Awami League leadership, one of Bangladesh’s oldest political parties, which played a pivotal role in the country’s struggle for independence, many notable figures from the Chittagong Hill Tracts (CHT) joined the 1971 Liberation War. These figures stood alongside other revolutionary groups, contributing significantly to the fight for Bangladesh’s independence (Parbatya Chattagram Jana Samhati Samiti (PCJSS), 2003 & 2014). Thousands of indigenous freedom fighters from the  Orao, Santal, Garo, Hajong, and Konch communities took part in the Liberation War, to name a few (Farhat, 2022).

Indigenous officials organised training and guidance for students and youth to participate in the war, sometimes forming later fully recognised tribal battalions. The stories of Indigenous freedom fighters and resistance groups not only cover the southeastern hilly regions, but also the north and northwest, as well as the east, among others, namely surrounding Rajshahi, Rangpur, and Mymensingh. During these fights for independence, many members of Indigenous communities were tortured or killed (Farhat, 2022).

Despite this, next to the neglect of the Adivasi’s contributions to Bangladesh’s fight for independence, there was a prominent misbelief about the support of “all Indigenous People for Pakistan” among the resistance forces. This led to the killing of many Indigenous People by freedom fighters after the end of the Liberation War (Chakama Sathi, 2013).

The war was harsh on the Indigenous People of Bangladesh as more than 600 killings and about 150 injuries were noted. These freedom fighters suffered through traumatic experiences in the war, with women freedom fighters surviving through acts of sexual and physical violence. They supported freedom fighters by supplying necessities such as food, medication, and ammunition. (Farhat, 2022).

During the war, and even after the dust settled, the Indigenous People of Bangladesh faced many atrocities. Under the repressive regime of Pakistan, which facilitated land-grabbing, infiltration of Indigenous People’s sacred region, mass killings, and other violence, many people fled to the nearby state of India to take refuge. Throughout the war, India supported Bangladesh’s struggle for independence and thus was an aid to the country in many ways. They granted refuge to millions of men, women, and children who were forced to migrate from Bangladesh, thousands of whom were indigenous People (Drong, 2016). Despite these efforts from India, it was difficult for all persons seeking refuge in India to attain citizenship, thus making them stateless (PCJSS, 2003 & 2014).

The Position of Indigenous Communities Post-1971

After the Liberation War ended in December 1971, Pakistani forces withdrew, and the CHT people appealed to the new government demanding the restoration of regional autonomy and legislation procedures. However, it was a small respite for the Jumma people in CHT, as their claims were rejected by the new prime minister, who perceived the request as secessionist (Shahabuddin, 2018; MRGI, 2018). He issued the targeting of the Jumma by the victorious Mukta Bahini, the liberation forces of Bangladesh. The group massacred families, looted and burned down houses and villages, initiating a reign of terror in the CHT regions. The pleas of the Jumma people went unheard, as their region experienced a massive flow of Bengali Muslim migrants, with the aim to control the movements of the original inhabitants. This migration led to the suppression of the Jumma community and their movement for self-determination in the CHT. Thus, in the name of extreme Bengali nationalism, the government began this relentless torture, leading to ethnocide and ecocide in the region (PCJSS, 2003 & 2014).

The ongoing violence faced by Indigenous communities in Bangladesh is a stark reminder of their continued marginalisation and struggles for survival. These struggles have taken many forms, including genocide through political marginalisation, sexual violence, abduction, arson, militarisation of their territories, and government propaganda aimed at isolating and silencing these communities from the outside world. This included repression through controlling of the media and representation of the people in the region. The latter was also aimed at concealing human rights violations against the Jumma People while facilitating covert programmes of ethnic cleansing and government-sponsored forced migrations (PCJSS, 2003 & 2014). The struggles of the Adivasis were often overlooked in the broader fight for the independence of Bangladesh, as well as the  recognition of the genocide committed by the Pakistani army during 1971.

As a reaction to the atrocities, the military wing Shanti Bahini (peace force) of the Jana Samhati Samiti (JSS) United People’s Party was created, fighting the government forces in a guerilla-like war (MRGI, 2018). In the following decades of recurring conflicts, the JSS put forward demands for protecting the rights of the Jumma, especially regarding autonomy and land rights. The first notable success in the negotiations can be attributed to the amended CHT Land Disputes Resolution Commission Act in 2016 (MRGI, 2018). This Act expanded the scope of the existing laws to include disputes of rehabilitated refugees, as well as issues related to land settlements and occupation. Additionally, it recognised the significance of local laws, customs, and practices. Alongside this, there is greater representation of local tribal communities in the Commission’s decision-making process, as well as improvements in transparency and accountability of the procedure (Kapaeeng Foundation, n.d.). However, outbreaks of violence between Indigenous People and Bengali settlers continue, as demonstrated by the recent clashes and mob violence triggered by the continued violence against Indigenous People in the CHT (IWGIA, n.d.). There was dissatisfaction observed from both the tribal and Bengali communities due to factors such as slow implementations and limited resources, which provoked the violence (Kapaeeng Foundation, n.d.).

Conclusion

Overall, Indigenous People in Bangladesh hold a long history of neglect by the government, including the lack of legal recognition of their rights, socio-political equality, and acknowledgment of their role in the 1971 Liberation War. The lasting consequences of the Liberation War continue to affect Indigenous communities until this day, manifesting as a lasting trauma. Regions such as the CHT are still heavily impacted by conflict, its origins tracing back to British colonial rule and the resettlement measures of the new government in 1971. The struggles that Indigenous People went through during the Liberation War, including escaping and surviving through multiple atrocities, did not end with the war. The post-war reality did not meet the expectations of an independent state, including their right to self-determination and greater inclusion in the State’s affairs.

There is a need to recognise these valiant efforts, as well as include them in the history of Bangladesh’s independence. The official recognition of Indigenous contributions to Bangladesh’s independence could be a vital step in enabling personal reconciliation with the past, fostering national unity through deeper understanding, and advancing indigenous rights. The trauma faced by the Indigenous People of Bangladesh cannot be diminished by any means, even if decades have passed. However, recognition of their efforts and participation in building the country that stands today will enable acceptance and possibly  pave the path for inclusion in Bangladesh’s politics and society.

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