ShahidulNews

rahnuma ahmed

A national convention of freedom fighters organised by supporters and activists of Jamaat-e-Islami and its students’ wing Islami Chhatra Shibir. An outright appropriation. The only problem is, Mohammad Ali saw through it. A single glance told him the truth. And, as Jamaat’s pack of cards came crashing down, the reaction was instant. It was violent. This, for me, was the second moment of truth. It testifies to Jamaat’s unchanged character, violence, an inability to engage with history, and to confront truth,
writes

Be what you would seem to be – or, if you’d like it put more simply – Never imagine yourself not to be otherwise than what it might appear to others that what you were or might have been was not otherwise than what you had been would have appeared to them to be otherwise.

The Duchess, in Lewis Carroll, Alice’s Adventures in Wonderland, 1865

IT WAS to be a convention of freedom fighters, his neighbour had told him. They had both fought against the genocidal onslaught unleashed by the Pakistan army in 1971.

On Friday, a weekly holiday morning, veteran freedom fighter Sheikh Mohammad Ali Aman had gone to the Diploma Engineers Institute in Dhaka. He had peeked into the auditorium. He had expected to see familiar faces, to hear cherished stories of loss and courage. Of a victory achieved, of justice denied. Of betrayals. Of trying the collaborators – the local accomplices of Pakistan army’s genocidal campaign – to right the wrongs, at least some. There were collaborators thought to be guilty of committing war crimes, but they had gone scot-free. Their political rehabilitation and brazenness in the last three and a half decades was like a wound that festers. Yet another brazen act, yet another shameless lie brings the pus to the surface. It keeps oozing out. Again, and again.

He was puzzled at the faces that he saw. None of the Sector Commanders were present. No familiar faces, faces that symbolise for him the spirit of the struggle, the spirit of the nine-month long people’s war. Mohammad Ali is a man of modest means, he earns a living by painting houses and buildings in Badda, Dhaka. Unable to recognise any of the imposing figures present inside the auditorium – ex-chief justice Syed JR Mudassir Hossain who was chief guest, energy adviser to the previous government Mahmudur Rahman, ex-director general of the Bangladesh Rifles Major General (retd) Fazlur Rahman, Wing Commander (retd) Hamidullah Khan, ex-director general of the Bangladesh Press Institute Rezwan Siddiqui, who was the special guest, New Nation editor Mostofa Kamal Mojumdar, general secretary of the Federal Union of Journalists Ruhul Amin Gazi, journalist Amanullah Kabir – he felt alarmed. And left. One can hardly blame him.

`So I went and sat on the lawn,’ Mohammad Ali said in an interview given later. ‘I saw some people come out, I heard them say, we don’t want to be part of a meeting that demands the trial of Sector Commanders. An ETV reporter came up to me and asked, are you a freedom fighter? Yes, I replied. I belonged to Sector 11, First Bengal Regiment, D Company, led by Colonel Taher. What about the trial of war criminals, what do you think? I said, I think that those who had opposed the birth of the nation, those who had committed rape, razed localities to the ground, murdered intellectuals, they are war criminals. They should be tried. Those who were chairman and members of the Peace Committees, they belong to Jamaat, and to the present Progressive Democratic Party. They should be tried, they should be hung. I think this is something that can be done only by the present government, a non-party government’ (Samakal, July 13).

‘Who cares for you?’ said Alice (she had grown to her full size by this time). ‘You’re nothing but a pack of cards!’

At this the whole pack rose up into the air, and came flying down upon her…

They swooped down on Mohammad Ali. He was kicked and locked in a room for three hours. Before his release, his voter ID card was photocopied. ‘I do not wish to say what they did to me. It will bring dishonour to the freedom fighters,’ was all he said of his ordeal. ETV reporter Sajed Romel, also made captive, was released an hour later, after his colleagues rushed to his rescue. The camera crew, fortunately, had escaped earlier, with its recorded film intact.

Engineer Abdur Rob, a vice-president of Jatiya Muktijoddha Parishad – the organisers of this farce – was asked why a veteran freedom fighter and an electronic media journalist had been locked up. He replied, ‘Impossible. Such a thing could not have happened.’ Prothom Alo’s reporter was persistent, it was filmed. We have it. ‘Well then,’ came the immediate reply, ‘it was an act of sabotage. Our people could never have done such a thing.’

New lies. Emergency lies

Soon enough, press releases were handed out by Jatiya Muktijoddha Parishad detailing the sabotage story: Prothom Alo, Samakal, Jugantor, Inquilab, and Daily Star were guilty of spreading lies. Some persons had come to the national convention without any delegate cards, they had tried to barge in, JMP volunteers had wanted to see their invitation cards, their responses had been unsatisfactory. Instead of covering the main event, the ETV news crew had shot something else, it was staged by hired people and instigated by yellow journalists. These acts, deliberate and pre-planned, were aimed at wrecking the convention. They had failed. Jatiya Muktijoddha Parishad is an authentic organisation of freedom fighters. It is not affiliated to any political party. The liberation struggle is above party affiliation. Journalists are demeaning the honour of freedom fighters by propagating lies. They are creating disunity.

A later press release added more details: no one by the name of Mohammad Ali had been invited to the national convention of Freedom Fighters. The ETV’s interest in interviewing him proves that it was staged, it was a conspiracy aimed at foiling the convention. Politicians are attempting to capitalise on the incident. The JMP calls on all freedom fighters to stay united (Naya Diganta, 13, 15 July).

Newspaper reports, however, provide concrete details. Jatiya Muktijoddha Parishad was formed on January 26 this year. After the Sector Commanders Forum had demanded the trial of war criminals. The JMP’s office is located in a room rented out by an organisation headed by ATM Sirajul Huq, ex-amir, Paltan thana, Jamaat. It is not registered with the liberation war ministry. This, according to legal experts, makes it illegal. Three high-ranking members of the Parishad claim that they had fought in 1971. These claims are false. Muktijoddha commanders of the respective areas do not know them. Executive committee members of the Parishad include men who contested parliamentary elections on behalf of Jamaat-e-Islami. Vice-president Engineer Abdur Rob had admitted to journalists, yes, the Parishad did receive ‘donations’ from Jamaat-e-Islami.

The story about Jamaat’s role in the liberation struggle, the liberation struggle itself, whether it was genocidal or not, whether war crimes should be tried or not, who was on which side, is an evolving one. What interests me particularly is how Emergency rule, and its raison d’etre of removing corruption and corrupt political practices for good, has impacted on Jamaat’s story. On its warped sense of history. Last October, as Jamaat’s secretary general Ali Ahsan Mohammad Mujahid was leaving the Election Commission after talks on electoral reforms, he was asked about the growing demand for declaring anti-liberation forces, and war criminals, disqualified from contesting in the national elections. He had replied, the charges against Jamaat-e-Islami Bangladesh are ‘false’, and ‘ill-motivated’. There are no war criminals in the country. He had added, ‘In fact, anti-liberation forces never even existed.’ A day later, in an ETV talk show (26.10.2007) Jamaat-sympathiser and former Islami Bank chairman Shah Abdul Hannan had said, there was no genocide in 1971. Only a civil war.

And now this. A national convention of freedom fighters organised by supporters and activists of Jamaat-e-Islami and its students’ wing Islami Chhatra Shibir. An outright appropriation.

The only problem is, Mohammad Ali saw through it. A single glance told him the truth. And, as Jamaat’s pack of cards came crashing down, the reaction was instant. It was violent. This, for me, was the second moment of truth. It testifies to Jamaat’s unchanged character, violence, an inability to engage with history, and to confront truth.

Old truths

Historical research which includes newspaper reports, speeches and statements made by those accused of war crimes, attests to the fact that Mujahid, as president of East Pakistan Islami Chhatra Sangha, and as chief of the Al-Badr Bahini, collaborated with the Pakistan army in conducting massacres, looting and rape. Also, that he had led the killings of renowned academics, writers and poets, doctors, engineers, and journalists, which occurred two days before victory was declared on December 16. Senior Jamaat leaders Abdus Sobhan, Maulana Delwar Hossain Sayeedi, Abdul Kader Molla and Muhammad Kamaruzzaman, who accompanied Jamaat’s secretary general to the Election Commission for talks on electoral reforms last October, are also alleged to have committed war crimes. According to the People’s Enquiry Commission formed in 1993, Jamaat’s amir Matiur Rahman Nizami, as commander-in-chief of Al-Badr, is also guilty of having committed war crimes.

Who needs Jamaat?

Both the Awami League and the Bangladesh Nationalist Party had accepted Jamaat as an ally during the anti-Ershad movement. After the national elections of 1990, Jamaat support had ensured the BNP its majority in the fifth parliament. The Awami League, which claims to have led the liberation struggle, joined forces with Jamaat to help oppose and oust the sixth parliament. In the seventh parliament, the Awami League inducted at least one identified war collaborator in the cabinet. And, in the eighth parliament, the BNP paid the ultimate tribute by forming government with Jamaat as a coalition partner.

But what about now? That this government, the Fakhruddin-led, military-controlled government, is giving Jamaat-e-Islami a kid gloves treatment has not escaped unnoticed. Jamaat’s amir Matiur Rahman Nizami was one of the last top-ranking leaders to be arrested. He was also one of the earliest to be released, that too, on bail. Hundreds, possibly thousands, of party supporters were allowed to gather on the road to cheer his release last week, while the banner of Amra Muktijuddher Shontan activists, who had formed a human chain the next day, to protest against the assault on Muhammad Ali, was seized by the police. The Bangla blogging platform Sachalayatan could no longer be accessed after a strongly worded article on the assault of Muhammad Ali was posted. Was it a coincidence? Or, are the two incidents related? When asked, ABM Habibur Rahman, head of BTCAL internet division, refused to comment. One of the founders, who lives in Malaysia, has confirmed that the blog can be accessed from all other parts of the world.

As the US expands its war on terror, its venomous civilisational crusade of establishing democracies in the Middle East, one notices how Bangladesh has gradually been re-fashioned as a ‘moderately’ Muslim country, in an area considered to be ‘vital to US interests’. Jamaat-e-Islami, in the words of Richard Boucher, US assistant secretary of state for South and Central Asian affairs, is a ‘democratic party’. James F Moriarty, US ambassador to Bangladesh, in his congressional testimony (February 6, 2008), said US interest in Bangladesh revolved around the latter denying space to ‘terrorism’ (mind you, Islamic, not US, not state-sponsored).

Moriarty’s ideas echo Maulana Matiur Rahman Nizami’s. In an interview given last year, Nizami said, Jamaat was important to keep Bangladesh free of militancy and terrorism (Probe, June 27-July 3, 2007). Interesting words coming from a person who had, three years earlier, as amir of the then ruling coalition partner and industries minister, denied the existence of militancy in Bangladesh. Bangla Bhai was the ‘creation of newspapers’, it was ‘Awami League propaganda’.

The US and Jamaat-e-Islami Bangladesh fashioning a new partnership on war on terror? chorer shakkhi matal, many Bengalis would say. The drunkard provides testimony for the thief.

———–

First published in The New Age on Monday 21st July 2008

by rahnuma ahmed

`You should not have written about such sensitive issues in such indecorous language,’ faculty members at Jahangirnagar University (JU) told me and my ex-colleague, Manosh Chowdhury. It was 1997, four years before I left JU to become a writer.

We had written about the Provost of a Women’s Hall of Residence. He would target first year women Anthropology students. They handed in a memorandum to the University authorities detailing his abuse of power: he was rude to their family members when they dropped in for visits, he ridiculed what they were taught, and the teachers who taught them (this included us). What was not mentioned in the memorandum however, was that he would often barge into their dormitories. Sometimes, also into the wash rooms. The Provost’s misconduct later made it to the newspapers but what got left out was that he had dubbed three women students ‘lesbians,’ and another, ‘a cigarette smoker.’ We had included these in our article to map out the institutionalised nature of the Provost’s power, to draw attention to the systemic character of sexual harassment on campuses. We had written, The issue is not whether these women are `lesbians’. Women have been scorned on other occassions because they have ‘boyfriends’. Women returning to the halls in the evening are taunted, they are told they were `having fun in the bushes.’ Institutional sexual harassment is not about hard facts alone, it takes place through language, through words that ridicule and scorn. (`Oshustho Pradhokkho na ki Pratishthanik Khomota,’ Bhorer Kagoj, 9 July 1997).

We received no printed response, but hate mail instead. And a genteel comment on our `indecorous’ use of language. Our next piece was entitled, ‘What then does one call Sexual Harassment — A Rose?’ (Bhorer Kagoj, 24 August 1997).

The next year witnessed a student movement on Jahangirnagar campus, at forty plus days, the longest anti-rape campaign in South Asia. The University authorities gave in to student pressure, a Fact Finding Committee was formed. As events unfolded it became clear that a group of male students had been involved in successive incidents of rape which had taken place over several months, and that the University authorities had been reluctant to take action because of their political connections to the regime then in power, the Awami League. The movement was strong and unrelenting and gained tremendous popular support. Later, the university authorities meted out token punishment to those very students whom they had earlier protected, rather reluctantly.

A sit-in protest against rape in campus, brought out by the students union, in Jahangir Nagar University, in Dhaka, Bangladesh. August 24, 1998. © Abir Abdullah/Drik/Majority World

One of the demands of the 1998 movement had been the formation of a Policy against Sexual Harassment. Dilara Chowdhury, Mirza Taslima Sultana, Sharmind Neelormi and I had worked long hours for weeks on end, to produce a working draft. I remember, our draft had said, sexual harassment is any unwelcome physical contact and advance, declaration of love accompanied by threat and intimidation if not reciprocated, sexually coloured remarks, display of pornography, any other unwelcome physical, verbal or non-verbal conduct of a sexual nature…

Policy Against Sexual Harassment: A Torturous Journey

Ten years later.

It’s Friday night, well after ten, Anu Muhammod has just returned from Munshiganj, and I am fortunate to get hold of him. `So Anu, I hear that the Policy has not yet been ratified by the University Syndicate?’ I ask the professor of economics at Jahangirnagar University, a well-known public intellectual and activist, and a good friend of many years. With a twinkle in his eyes and a deprecating smile, Anu launches into the story.

Naseem Akhter Hossain and I forwarded the Draft Policy to the university administration in 1999. Naseem, as you well know was the Provost of a women’s hall, and one of the most dedicated members of the Fact Finding Committee. The university administration was absolutely terrified of the anti-rape movement. For them it was finally over, some of the students had been punished, they wanted to forget the matter. The next year, 17 of us forwarded it to JU administration, with a signed letter. And in those days, the 8th of March Committee was alive, teachers and students would sit and discuss women’s issues and male power, we would hold a rally on International Women’s Day, left groups, cultural groups would join in. It was an annual ritual, each year we would send the draft to the University administration requesting that they take steps to ratify it, to enforce it, each year they would tell us that it had been misplaced. This went on for several years.

Two years later the BNP led alliance came to power, and the elected Vice-Chancellor was removed from his position. Jahangirnagar University Teachers Association (JUTA) protested against the government action. Anyway, to cut a long story short, JUTA initiated a movement in protest against the government’s high-handedness, a common platform was formed, I was present at one of the Teachers Association meetings and took the opportunity to place the Draft policy. Everyone was charged, and the Draft was approved, so you now had JUTA forwarding it to the University administration for ratification. I inquired again the next year but by then we were back to the old ritual, it had been misplaced. But soon, there was another incident of sexual harassment, a BBA teacher, the accusations were proven to be true, he lost his job. We raised the Policy issue again, each movement helped to revive it. I spoke to Professor Mustahidur Rahman, who was then the Vice-Chancellor.

`Yes Anu, what did he say?’ I am very curious about the reasons forwarded on behalf of institutions, by people in positions of power, the language in which they resist measures aimed at ensuring justice. ‘What did Mustahid bhai say?’

Anu’s smile deepened. ‘He said, yes, of course, we must look into it. But we have so much on our hands. I spoke to other teachers as well, why do we need a special Policy, they said. The country has criminal laws, University rules stipulate that teachers must not violate moral norms, we also have a Proctorial policy. So why do we need a separate Policy against Sexual Harassment? In 2007, another movement began, against a teacher in Bangla department. He also lost his job later, and talk of the Policy was revived again. Actually, the women students went on a fast unto death programme, this was very serious, later Sultana Kamal, Rokeya Kabir, Khushi Kabeer, these women’s movement leaders came and pleaded with the students to break their fast. They did, but on the condition that I would personally take up the matter with the University administration. They said, we trust you, we don’t trust the administration.

After this, the University set up a Committee to review the Policy. I was on that Committee, so was Sultana Kamal. Legal points were added, the draft was brushed up, student organisations were invited to comment on it, also, the Teachers Association. But the teachers are not happy, many think that false allegations will be made, that it will be used by those who have influence, on grounds of personal enmity. I tell them that the Policy has clauses to prevent this from happening, any one who brings false allegations will be severely punished, no law of the land, against murder, kidnapping, theft, whatever has such built-in-clauses. Surely, that will be a deterrent? But it falls on deaf ears. The draft was sent to the Syndicate, it was not ratified. The members felt that it required more consideration.

And now, the latest incident, the one involving a teacher of the Dramatics department. I believe the Fact Finding Committee has submitted its report, there is yet again talk of instituting the Policy, but this time it’s serious. There is new VC now, but this time I think they can no longer avoid it. There is strong support for the Policy.

This is how things stand at present. I think the Policy, once ratified, will create history. It will set a strong precedent for similar policies at other places of work. In garments factories, I often say, for women, it’s not only a question of wages but being able to work in a safe and secure place, free of harassment and sexual advances.

`And what about other public universities,’ I ask, knowing fully well the answer. No, says Anu, there is no talk of a Policy, let alone a finalised Draft.

Jahangirnagar has a strong tradition of protest and resistance, our conversation ends on this note. I forget who said it. Was it Anu? Or, was it me? Maybe, both of us?

Voices of Female Students

Four women students of Drama and Dramatics department have accused the departmental chairperson, M Sanowar Hossain (Ahmed Sani), of harassing them.

One of them confided to her classmates, Sir has asked me to go and see him. Well, why don’t you? I am afraid. Why? Another woman said, he has asked me to go and see him too. You too? I don’t want to. Why not?

They talked and discovered that they were not alone in their experiences of sexual harassment, that it was shared. One of them said, as is the practice in the department, I had bent to touch his feet to seek his blessings, as I rose up he pulled me and kissed me on my forehead. Another woman student, similarly abused but silent until the four junior women stepped forward, spoke of how he had grabbed her and kissed her cheek. Another woman said, I was so scared when he said I would have to go to his office, but I was angry too, I knew what was going to happen, I told a friend, I’ll carry a brick in my bag. I want to mark him, so that people kow.

But the women also spoke of how they themselves felt marked. When I went back to the hostel and told the girls they wanted to know, what did he do to you? where did he touch you? how long did he hold you? I wept inside, she said. Why didn’t anyone say, where’s that bastard? Let’s go and get him. Such responses make it so difficult to come out. Why should I take on this social pressure?

The girls also said, if it had just happened to me, if I hadn’t discovered that there were other victims, I would never have spoken out. I don’t think anyone would have believed me.

Male Academia and Its Insecurities

Why do University authorities resist the adoption of a policy that will help institute measures to redress wrongs? That will afford women protection against unwanted sexual advances, thereby creating an environment that is in synchrony with what it claims to be, an institution of greater learning and advancement.

I think what lies hidden beneath academic hyperbole is, although the university, as other public and private institutions, appears to be asexual, in reality, it is deeply embedded with sexual categories and preferences. Men are superior, both intellectually and morally, this is assumed to be the incontrovertible truth. For women, to be unmasking and challenging male practices, aided by a Complaint Cell, members of which will listen to their grievances, extend support, advocate sanctions if allegations are proven to be true, is a threat that terrifies the masculine academic regime of power and privileges.

But sexual harassment is not a bunch of roses. It is serious, it needs to be taken seriously.

———————————-

An open letter to the Chancellor of Jahangirnagar University

First published in New Age on 7th July 2008

by rahnuma ahmed

‘One thing led to another. It was not planned, nothing of that sort. It’s a long story, but first let me tell you what I think about motherhood.’ We were chatting, Mohua Mohammod (pseudonym) and I. Mohua, in her early thirties, is a PhD student in the USA, currently in Dhaka for a short period of fieldwork.

‘When I speak of biological motherhood, I don’t want to minimise pregnancy, or the exhaustion of bearing children, of giving birth. After all, women can die during labour. I guess, I speak from a position of, let’s put it this way, the politics of blood-relatedness, of family ties, things that are taken as given, that are seen in isolation from the politics of class and gender. Or, race and ethnicity. I am not saying that there’s anything wrong with having children of one’s own. What I am saying is that the social fabric is woven from these very relations. Whether you give birth, or you adopt, you cannot isolate these things from social inequalities. On the contrary, social relations – of power and inequality – are often reproduced through these everyday events. If you look at the new technologies of reproduction, like, say a test-tube baby, these technologies often reinforce notions of purity and pollution, cultural ideas of “good” blood and “bad” blood.

‘Now, if you bring up the issue of adoption, someone or the other is likely to say dudher shad ghole mete na. I think this mindless repetition of “milk” and “whey” distracts our attention from the politics of the issue. Motherhood is social. For me, it is something collective, but of course, you know better than I do that we have moved away from our earlier histories, that in this age of individualism Bengali parents keep saying, “my son”, “my daughter”, both in real life, and in TV ads. Gone are the days of “tomar bhaijee”, “tomar bhabi”, but of course, this is not true of the subalterns, the majority of the people. It is increasingly so, for those who matter.    

‘Actually, what I find most depressing is the lack of debate about these things, both in the women’s movement, and in left circles. Leftists seem to think that nothing further needs to be said about marriage, family, and sexuality after Engels wrote his Origins.’    

She gifted me a little daughter.    

Mohua began talking about how she became a mother. We were busy with Jouno Nipiron Protirodh Moncho (Platform to Resist Sexual Oppression) in 1999, she said.    

The inmates of Tanbajar brothel were evicted earlier that year, and we had invited them to speak in our discussion series. I met Lipi apa (pseudonym) that day. We talked, and I gave her my phone number. One night, it was eight-ish, she suddenly rang. The DB police, she said, had beaten her up. She was in Dhanmondi road 2. It was not far from where we lived, and I went to see her, along with a friend. We sat and drank tea at a tea stall, we chatted about police brutalities. I fell into the habit of dropping by to see how she was while returning home from office.    

I met Tania through her. Maybe fifteen or sixteen years old, Tania was also very small in build. She was seven months pregnant. Soon after, Lipi apa suddenly rang me. Tania was nearly dying, a caesarean had to be performed, could I come to Dhaka Medical? I rushed over with a friend, Lipi apa told me that she had signed the forms, that she felt saving the mother’s life was more important than the child’s. Mohua suddenly paused and asked me, Did I ever tell you that Lipi apa’s father was a muktijoddha? I nodded my head.    

Mohua went on, I was standing in the corridor, Lipi apa had gone off somewhere, the nurse came out of the OT, she stuck the baby in my outstretched arms. My heart almost stopped beating.    

Tania had to get back to work to feed herself, and so, a few days later, we all accompanied her to the Mother Teresa mission in old Dhaka. She gave her baby up for adoption. He was healthy, very beautiful. The nuns were confident, they would have no problems in finding him a home, they said. Lipi apa and I returned from old Dhaka in the same rickshaw. We could not stop ourselves, the tears kept flowing.    

I went off to Europe several months later, for a three month-long diploma programme. I returned to find her pregnant. I asked her, hey, what’s this, what’s happening? She said, apa, you cried such a lot, this baby is for you.    

And that’s how Anarkoli entered my life.        

Raising Anarkoli    

Lipi apa and I would raise Anarkoli together, that was the plan. We fought over what we wanted her to be, whether she would be sent to a madrassah, or a school. The next year I went abroad to do my Masters, and Lipi apa started coming more frequently to our house. In my absence, the quarrels took place between her and my mother, often enough over Anarkoli, and how best to raise her. But more often, over Lipi apa herself. My mother repeatedly tried to domesticate her. In her eyes, Lipi apa was very wild.    

Mohua went on, actually, I had never sat and thought that I would enter into such a relationship. It just happened.    

We decided that Anarkoli would live with Lipi apa, but that she belonged to both of us, we were both her mother. I named her. When I lived in Dhaka I had a good salary, and I supported them. When I went abroad, I sent money from my stipend, but once there was a gap of 7-8 months because of a rift with the friend who acted as a go-between. My mother helped out then, but it was not the same. I felt very guilty.    

Of course, it is difficult, very difficult. We belong to very different classes, our lives are very different. I have my studies. I lead a very disciplined life. But Lipi apa has lived on the streets, ‘one arm tucked beneath my head, the other, covering my eyes’. After Anarkoli was born, she moved into a rented room, moved from a life on the streets to a home-centred life, saddled with a daughter. This has made her angry, she tells me often, I gave up my life of freedom for you. Mohua smiles ruefully and says, two women parenting a child is not easy. When I lived in Dhaka and was supporting them, I became a father. And now that I am here, I am like a husband, one who has returned for holidays, who sends money from abroad.    

Now that I am back, even though it’s for a short period, Anarkoli is my daughter more than ever. She is eight years old now, she was born on December 14, 2000. Mohua suddenly pauses and says, we gave Tania’s son away on March 6. I never forget that day. She slowly returns to the present, Anarkoli tells me that her mother is thinking of getting married. The landlady has told her, ‘your mother is doing itish-pitish, she is being flirty with that Nuruddin fella.’ And Lipi apa herself has told me, ‘I have raised Anarkoli for the last seven years, the next seven are yours.’ I don’t blame her, she has a life too. I have told Anarkoli, I will put you into a boarding school, I will finish my doctorate and return after three years, and then we will live together.    

Anarkoli still calls me khala, but our relationship is so different now. When I return home, she opens the door and sticks to me like a shadow. She covers my face with kisses. I tease her, who do you love more, me or your mother? She has discovered this game, she counts from one to ten one, two, three, four, and whoever is the last to be pointed at, is her most loved. She has now learnt to begin counting so that I end up being number ten!        

My family history    

Your idea of family is different from that of others, I say gently. Well, there was always tension at home between the desire for a nuclear family, and those not related to us by blood. I grew up listening to how my grandfather, my father’s father had raised a boy as his own, how this foundling son was the only one who was left a share of his estate. You see, my grandfather was worried that he might not receive anything after his death. Not only that, he married his daughter to this tokano boy. When the family property was divided after his death, there was some ill feeling because this son benefited more than the others, he got his own share, and also benefited through his wife who had inherited as a daughter. I grew up listening to these stories, also, our house was always full of people. Our own extended family plus the extended families of those who worked for us. They would visit, stay over. How does your mother feel about Lipi apa, I ask? I can’t think of any other middle class mother who would accept her presence as casually as she does. Yes, my mother is an amazing woman. She is not without faults, but she is tremendously compassionate.    

And your friends? Mohua laughs, ‘You haven’t married yet?’ That’s what everyone says. It’s the same in the US. My American women friends talk of their boyfriends, their crises, and I can’t help but tell them, ‘your lives seem so prescribed.’ Similar to many lives here. It doesn’t attract me.    

‘But do you talk to them about your life? About your daughter? About shared mothering?’ I ask. No, not really. I guess I feel silenced by their accounts of the normal lives that they lead.    

I ask playfully, What if you meet someone, fall in love, want to get married? What will happen to Anarkoli?    

Well, Mohua laughs and says, for me to fall in love, I think he would not only have to be intelligent and committed, he would have to be a practising kind of guy, not someone who talks big. I would expect him to have several Anarkolis of his own! So, no problem. 

First published in New Age on 23rd June 2008

Kalpana Chakma’s unresolved abduction 20 years on…

Photographs and interviews by Saydia Gulrukh

Kalindikumar Chakma (Kalicharan)
Kalpana’s eldest brother
‘The hill people do not get justice, look at Yasmin, some justice was done, but people of the hills don’t get any justice. It’s been twelve years…The VDP [Village Defence Party] member Nurul Huq, and Saleh came with Lieutenant Ferdous to this house that night. They still strut around. They live in the neighbouring Bengali village. Go there. You will find them. I have told the BDR [Bangladesh Defence Rifles] commanding officer, you say you can’t find him, well, his accomplices are around, why don’t you question them?

Kalpana’s clothes kept in her brother Kalicharan’s home
‘She had a black bag, she took it to Dhaka. I have kept all her things in it. All these years. But the mice have been at it. She had many books… I educated her up to I.Com, I got her admitted to the degree classes, I thought our lives would become a bit better, but no, they came and took her away… I do not know to this day whether she is dead or alive… They should at least tell me that she has died so that we can give dharma, do what religion asks of us. People of all religions have a right to do what should be done.’

Mithun Chakma
Kalpana Chakma’s comrade
‘I was picked up by the army when I was delivering a speech at a PCP rally, on the 6th of August 2004. They took me to Khagrachari camp, blindfolded me, took me to a room, asked me to lie down [on a bench], put up my legs, then they began beating me on the soles of my feet with the butt of a hockey stick. They beat me for a long, long time, they said things like, “What is your name? What do you do?… [Why do] you take up arms? What are your ideals?” Lots of other things, “You do not know that we – the army – have learnt how to torture, we have had training from the US.” They also said other things, “And the Kalpana thing, well we did that, but nothing happened, right?”’

The well in New Lallyaghona village, in front of Kalpana’s house
‘They brought Kalpana and her two brothers to this well, and blindfolded them… I think they pushed them over to that beel [marshes]. They got her to enter the waters, and then shot her… [The next day] villagers scoured the waters all day long with fishing nets. But her dead body was not found.’

Kalpana’s lasting contribution

by Meghna Guhathakurta

Kalpana, a first year graduate student of Baghaichari College, was a conscious, vocal and hardworking activist who fulfilled her role as organising secretary of the Hill Women’s Federation with commitment and resolve. Systematic and pervasive military presence in the hill tracts has made Pahari women more conscious of their rights. This is vividly borne out by what Kalpana writes in her diary, recovered by journalists from her home after her disappearance. Parts of this diary were serially published in the Bengali daily Bhorer Kagoj. Later, it was reprinted along with other writings in an anthology, Kalpana Chakma’s Diary, published by the Hill Women’s Federation (2001).
Kalpana introduces her ‘daily notebook’ through the following lines: ‘Life means struggle and here are some important notes of a life full of struggle.’ In depicting the life of a woman in the CHT, she writes, ‘On the one hand, women face the steam roller of rape, torture, sexual harassment, humiliation and conditions of helplessness inflicted by the military and Bengalis. On the other, they face the curse of social and sexual discrimination and a restricted lifestyle.’ However, Kalpana’s understanding of oppression embraces all women of Bangladesh, ethnic and Bengali. She writes elsewhere: ‘I think that the women of my country are the most oppressed.’ In expressing her yearnings for freedom from oppression she uses a beautiful metaphor: ‘When a caged bird wants to be free, does it mean that she wants freedom for herself alone? Does it also mean that one must necessarily imprison those who are already free? I think it is natural to expect the caged bird to be angry at those who imprisoned her. But if she understands that she has been imprisoned and that the cage is not her rightful place, then she has every right to claim the freedom of the skies!’
Kalpana’s reading of the woman question is a feminist one. Her feminism allows her to look at the woman question in terms of Bengali domination, as well as in terms of sexual politics within her own community. This is striking and unique since in most nationalist or ethnic movements the gender question becomes a subtext to the larger ‘national’ one. Kalpana’s feminism differs sharply from that of her middle-class Bengali sisters. Her struggle, unlike theirs, pitches her to confront military and racial domination in a manner incomprehensible to most privileged Bengalis. ***

Encyclopedia of Women and Islamic Cultures: Family, Law and Politics

Brill Academic Publishers, 2005

By Suad Joseph and Afsaneh Najmabadi

IN THE late 1980s conflicts of state versus community were sharply on the rise. In Bangladesh problems over the Chittagong Hill Tracts (CHT) from 1980 led to a series of massacres, plunders and destruction of villages… [this conflict] had historical roots [it] became particularly violent in the 1980s and 1990s…in all these movements women played an important role in conflict resolution.
People in the CHT were antagonistic toward the government of Bangladesh from the time the Kaptai dam was built (1957-62) and thousands of people became homeless. In the early 1970s the whole of CHT was brought under military control. The original inhabitants of the CHT were the Jumma (tribal) people. They were aggrieved not just because of the dam but also because the state had undertaken to change the demographic balance of the region through a policy of settling Bengali Muslim people from the plains in the CHT. The protest of Jumma people brought forth severe counter-insurgency measures leading to extra-judicial killings and massacres by the state. The rebels also formed a military unit called the Shanti Bahini. In all of this the tribal women were targeted; this was dramatically brought to the fore by the abduction of Kalpana Chakma in 1996. While the region was being torn apart the Hill Women’s Federation (HWF), a secular women’s organization was formed in 1989 by women students of the Chittagong University. By 1991 it had become extremely popular…The main aims of these groups were justice for the tribal people of CHT and an end to violence. They were among the strongest voices for peace.

Flashback

by Mithun Chakma

ON THE night of 11 June, 1996… Barely 7/8 hours [later] voting for the seventh National Parliamentary Elections [begin]…at about 1:30am..Mrs. Bandhuni Chakma, Kalpana’s widowed mother got out of bed and opened the door, her whole body was trembling in fear. They came out one by one: Kalpana, her two brothers, Khudiram and Kalicharan, the latter’s wife. The house was surrounded… A soldier flashed a torch on their faces, and Kalicharan recognised Lieutenant Ferdous, who had visited their house a few days back, and two VDP members – Nurul Haque and Salah Ahmed. Amnesty International in an Urgent Action issued on 1st July 1996 wrote: ‘Six or seven security personnel in plainclothes, believed to be from Ugalchari army camp (actually Lieutenant Ferdous was commander of Kojoichari Army camp), are reported to have entered the home of Kalpana Chakma in New Lallyaghona village, Rangamati district in the early hours of 12 June. Kalpana Chakma and two of her brothers were forcibly taken from their home, blindfolded and with their hands tied.’
What happened? The Ain-o-Salish Kendra report [says], They (army) took Khudiram near a lake and told him to step into the lake. As soon as he went in, the order to fire was given. Frightened, Khudiram took shelter in the water. He swam around for some minutes, then rose up and took shelter in a neighbour’s house, he had no clothes on his body. In the meanwhile, armed personnel blindfolded Kalpana and her brother Kalicharan. He heard the firing, ran and managed to escape. While running to save his life he heard two shots being fired, and heard Kalpana screaming. Kalicharan said, ‘They shot at me and when I ran I could hear Kalpana crying out Dah Dah Mare Baja (Brother, brother save me!)…’
A cover-up attempt was made from the very beginning. Initially, the army termed it a ‘love affair’ [between Lieutenant Ferdous and Kalpana Chakma]. However, they backtracked later, and flatly denied their involvement in the abduction. When the issue refused to die down, they launched a vicious disinformation campaign. The Chittagong Hill Tracts Commission in its report Life is Not Ours (update 3) said, an NGO named Bangladesh Human Rights Commission declared at a press conference on 15th August 1996: Kalpana Chakma had been seen in Tripura (India), she herself had plotted her own abduction. Kalpana Chakma’s mother rejected BHRC’s statement and termed it a ‘blatant lie’.
After months of protest and mounting international condemnation, the government constituted a three-member inquiry committee on 7 September 1996, headed by Justice Abdul Jalil. The other members were Sawkat Hossain, Deputy Commissioner of Chittagong and Dr. Anupam Sen, professor of Chittagong University. The committee is reported to have submitted its findings to the Ministry of Home Affairs a couple of years ago, but the government has still not made it public.
Meanwhile, a storm of protests swept the CHT. A general strike was observed in Marishya, the area to which Kalpana belonged. While the Jummas wholeheartedly supported the programme, some Bengali settlers attacked a rally, and shot dead 16-year old Rupon Chakma. The settlers also hacked to death Sukesh Chakma, Monotosh Chakma and Samar Chakma, on their way to Baghaichari bazaar to take part in picketing.
Lieutenant Ferdous, [allegedly] the mastermind behind the kidnapping, is reported to have been promoted to the rank of Major and posted back to Karengatoli army camp, not far from New Lallyaghona, Kalpana Chakma’s village.
Mithun Chakma is general secretary, Democratic Youth Forum. Edited excerpts from http: //jummonet.blogspot.com/2007/06/11th-year-of-kalpana-chakma-abduction.html

Responses to Kalpana’s disappearance

Sonali Chakma

President

Hill Women’s Federation

Kalpana Chakma will always remain a symbol of resistance in the Chittagong Hill Tracts. The army’s attempt to silence Jumma women by kidnapping Kalpana in the dead of night has failed and will always fail. She will continue to inspire generations of women activists in the country.
It is regrettable that the inquiry report has not been made public after twelve years of her disappearance. We demand that the report be published without further delay and Lieutenant Ferdous, the [alleged] mastermind, and his accomplices be punished.

Sultana Kamal

Former adviser, caretaker government

Executive Director

Ain O Salish Kendra

Nearly twelve years ago we lost Kalpana Chakma, a person, a co-worker and a human rights activist. Her absence hurts us immeasurably. It evokes feelings of losing a friend, but not only that, it also raises questions about our nation’s conscience. Many of us have tried our best, we have made repeated appeals to the state, but to no avail. We have no reason to believe that effective steps have been taken.
If Kalpana is still alive, we would like her to know that we still remember her, that we look forward to her return. If she is not, if our worst fears are true, that she was murdered after being abducted, we want to stress that if we fail to realise her dreams, we fail to live up to our convictions.

Khaleda Khatoon

Human rights activist

Long live Kalpana, you have given voice to the protests of Pahari women. We need you. We need more women like you. We need leaders like you.
I want to raise two issues: first, a case was registered against Lieutenant Ferdous. Why is that not being revived, does the current government not have any responsibilities in this regard? I say this especially since Devashish Ray as special assistant to the chief adviser is now part and parcel of the government.
Second, the Kalpana Chakma abduction committee report has not yet been released. Since the caretaker government is considering a Right to Information Act, I would like to propose that they begin their journey by making this report public.

Moshrefa Mishu

Convener

Garments Sramik Oikya Forum

On the twelfth anniversary of Kalpana Chakma’s abduction, I demand that the incident be investigated urgently, without any prejudice or fear, so that we can learn what really happened, and that her family be provided security.
I also demand that the army be withdrawn from the Chittagong Hill Tracts and that the hill region be made autonomous. The person(s) who abducted Kalpana must be tried. We must keep Kalpana’s memory alive, and demand that justice be done. We must pay respect to her through re-creating her struggles.
I salute you Kalpana Chakma.

Anu Mohammed

Professor

Department of Economics

Jahangirnagar University

Kalpana Chakma’s abduction urges us to look again at the nature of the Bangladesh state. Kalpana belongs to a group of people fighting against ethnic domination, a group struggling hard to be rid of the army’s suffocating grasp. She has been missing for the last twelve years. An investigation committee was formed but all those accused were successfully hidden from public view. Inequalities, oppression, discrimination continue to exist in the Chittagong Hill Tracts, and so does the struggle.
Kalpana Chakma is a symbol of protest and resistance. She will remain so forever.

Maheen Sultan

Member

Naripokkho

The struggle of the indigenous peoples of the Chittagong Hill Tracts for the protection of their lands, identity and cultural heritage is an ongoing one. Of the many violations suffered, the disappearance of Kalpana Chakma is one that drew attention of the human rights and women’s rights movement in Bangladesh. Twelve years on, her disappearance is still a puzzle. Demands for an official enquiry, like all other national enquiries, resulted in nothing. It is ironic that while much lip service is paid to good governance and transparency, the public has never been presented with the findings of the enquiry. The lack of transparency is particularly acute in the case of the defence forces. Just as ordinary citizens are in the dark about the defence budget and expenditures, so are we in the dark about the militarisation of the CHT, and whether any actions have been taken against the innumerable wrongs committed against our own peoples, simply because they are not Bengali.
We demand that the present government make the enquiry report public, so that justice can be done.

Kalpana’s letter to Shaikat Dewan

New Lallyaghona
1/4/96

Shaikat Da,
Greetings. I got your letter yesterday. We are in good health. But I feel unsure. Something terrible might happen any moment. I am very worried.
News from here – on 28.2.96 a miscreant called Ishak was taken away. Since then the Bengalis have been wanting to attack the Paharis. In this agitated situation, the third annual conference of Pahari Chhatra Parishad’s branch was successfully held on 7.3.96 (according to its earlier schedule). A nineteen-member Thana Committee has been formed with Purba Ranjan as the President, Dharanimoy, its Secretary, and Prabir, its Organising Secretary. The Baghaicchori branch held a cultural programme for the first time, where the 1988 play Norok was staged.
And [news from] there, Bengali agitation has increased since 11.3.96. They have been holding meetings and processions. Paharis have become fearful, ‘ready to flee’ at any moment. But I was not here. I had gone to Barkal on organisational work. I returned on the 13th and heard the details. Bengalis have forbidden Paharis from entering the bajar area or Bengali neighbourhoods, they have even forbidden Paharis to talk to Bengalis. After this, the work of uniting Paharis began. In other words, resisting attacks in the whole Kassalong area. Guarding at night has begun. On the other hand, Lieutenant Ferdous, the army camp commander of our village, has made false promises to village elders, and held meetings with them. Many other incidents, small in nature, have kept occurring. Especially, since the Bengalis have targetted four of our neighbouring villages including Battala.
In this situation, on the 19th of March, cries were heard all over Kassalong, and that infamous Lieutenant Ferdous came to our New Lallyaghona village and burnt down 9 homes that belonged to 7 families. They beat up the Pahari nightguards most severely. After this, the DC, SP and Communications Committee (JSS) Secretary Mathura Lal Chakma had meetings which calmed the situation somewhat. They were told that if Ishak was not released by the 5th [of April], Bengalis were likely to muddy the waters further. The DC and SP are unable to bring the situation under control. At present, people are fearful of what might happen after the 5th. We are leading uncertain lives.
It is Bengalis who are behind this agitation and this time we have been able to teach them a lesson. Usually, Paharis flee from their villages but now they go to those very places from where you can hear cries. Bengalis, indisciplined as they are, have been taken aback at this unity and are afraid, along with the others. The administration has also witnessed this unity.
The present situation: Baghaicchori is isolated from all other parts. Chakma telephone lines have been cut, Paharis are not given access to other lines. We are not allowed to go to the marketplace. Maybe there will be no postal communication until the situation calms down. Maybe there will be no letters even.
That’s all for now. Lastly, I send you advanced Boishabi greetings.
Yours
KC

PS: I wrote this letter hurriedly. If my sentences are awkward, please correct them.

Shaikat Dewan is a member of Pahari Chhatra Parishad. Source: Kalpana Chakmar Diary, Dhaka: Hill Women’s Federation, 2001, pp. 69-70.

Kalpana Chakma’s political life
1993-1996

1993… Kalpana’s political life began as women’s secretary of Baghaichari Pahari Chhatra Parishad.

March 1993… took on responsibilities of the convening committee, Hill Women’s Federation, Marishya branch.

January 15, 1995… took part in the first central conference of the Hill Women’s Federation, Khagrachari.

May 21, 1995… Kalpana is elected organising secretary of the central committee at the HWF conference, held in Khagrachari.

November 17, 1995… meeting of three Pahari organisations held in Naniarchar Khedarmara High School premises to express grief and outrage at Naniarchar killings in Rangamati. Kalpana addresses the meeting.

February 28, 1996… Ishak, a Bengali, is abducted from New Lallyaghona village. Tension increases between Paharis and Bengalis.
March 19, 1996… Nine houses belonging to seven Chakma families of New Lallyaghona village burnt down. Kalpana protests against the arson attack.

April 1996… Lieutenant Ferdous goes to Kalpana’s house a few days before Baishabi (New Year festivals). He is accompanied by 20-25 soldiers. Heated exchange between Kalpana and Lieutenant Ferdous.

April 12, 1996… meeting of three Pahari organisations held at the Rangamati Shilpakala Academy on the occasion of Baishabi. Kalpana appeals for unity.

June 12, 1996… at 1:30am Lieutenant Ferdous and 7-8 others in plainclothes enter Kalpana’s house, they order her, and her brothers Khudiram and Kalicharan, to go with them.
This chronology has been constructed from letters, news reports, and `Investigating the Kidnapping of Kalpana Chakma’, Ain O Salish Kendra Report, published in Kalpana Chakmar Diary (Diary of Kalpana Chakma), Dhaka: Hill Women’s Federation, 2001

First published on New Age 12th June 2008

rahnuma ahmed

Amar jiboner sreshtho shomoita dilam. Amar joubon amake ke phirie debe?
(I gave the best years of my life. Who will give me back my youth?)

A Bangladeshi migrant. Paris, 2002.

Bangladeshi workers resting in between shifts in Maldives. © Shahidul Alam / Drik / Majority World

‘The best years’. Being treated like an animal

‘I slept many nights beside the road and spent many days without food. It was a painful life. I could not explain that life,’ these are the words of a Bangladeshi migrant worker who had gone to Saudi Arabia. He was speaking to Human Rights Watch researchers who spoke to other Bangladeshi migrants, also to migrants from India and the Philippines (Bad Dreams: Exploitation and Abuse of Migrant Workers in Saudi Arabia, 2004).

But not all migrant workers were abused, not all were exploited to their bones. Somewhere else, I read about Manzur Ali who first went to Saudi Arabia in 1982, and later again in 1999. His first employment is the stuff that migrants’ dreams are made of. His Saudi employer bore the entire cost of his travels. He worked in a construction firm as a carpenter. His monthly earnings, including overtime, reached twelve to thirteen hundred riyals, in our currency, 21,000 to 23,000 taka. Food, housing and medical facilities were provided; also, a fifty-day annual leave. Manzur worked for three years, returned home and started a business. His second visit was disastrous. He had to pay a recruiting agency 80,000 taka. His monthly wages were not the promised 9,500 riyal, but only 650. He had to work three times harder than before, if he failed, he was physically tortured. Since his employer did not give him his resident permit, he was not allowed to go outside the firm premises. Eleven months later he escaped to Riyadh, and to a long spell of illegal work. Caught by the police, he was arrested and deported to Bangladesh six years later.

Contrary to common expectations, migrants who enter legally and comply with government regulations can also be cheated, overworked, underpaid, or not paid at all. Bangladeshi workers repairing underground water pipes in Tabuk municipality, Saudi Arabia, told HRW researchers that they were forced to work ten to twelve hours a day, sometimes throughout the night and without any overtime pay. They were not paid salaries for the first two months, and had to borrow money from other Bangladeshis to buy food. Another migrant, who worked as a butcher in Dammam, was forced to leave the kingdom by his employer with six months of his salary unpaid.

Women migrant workers spoke of torturous working conditions. Hundreds of low-paid Asian women, who worked as cleaners in Jeddah hospitals, had to work twelve-hour days, without any food or break. After work, they were confined to locked dormitories. Skilled seamstresses from the Philippines, who worked twelve-hour days, spoke of not being permitted to leave their workplace, of being forbidden to speak more than a few words to customers and the Saudi owners. A Filipina, who worked for a family in Dammam, was raped by her male employer. She spoke of her trauma, and how she was constantly on the lookout for the front gate to be unguarded, so that she could escape.

But not only cruel employers and unscrupulous middlemen are to be blamed. Flawed immigration policies and gaps in labour laws expose migrants to trafficking, forced labour and other terrible abuses. A twenty-three-year-old Indian tailor, while in police custody, was beaten for two days. On the third day, his interrogators gave him two pages handwritten in Arabic. He was to sign his name three times on each page. He said, ‘I was so afraid that I did not dare ask what the papers were, or what was written on them.’

What words do South and East Asian migrant workers use to describe their migrant situation? I kept coming across metaphors of slavery, of being treated like animals. By their employers, by recruiting agents, and also by embassy officials. A Bangladeshi migrant working in a textile factory in Jordan detailed the physical and verbal abuse doled out by his employer: ‘severe beating, verbal insults, threats of deportation and forcing them to sign blank documents’. He said, five people, including two women, had been beaten over the past two days, and added, ‘They want us to work like slaves.’ Widyaningsih, a 35-year-old Indonesian woman, a would-be migrant to Malaysia, described the conditions she had faced while being recruited in Indonesia: The broker brought me to the training centre in Tanjung Pinang by ship…. they deducted my full wages for four-and-a-half months [to repay what they said were up-front costs]…. I had to spend two months at the training centre. We were never allowed outside, there was a very high gate and it was always locked. They treated us poorly, always calling us names like ‘dog’. And a Bangladeshi woman, a migrant worker who had recently returned from the Middle East, said, Bangladeshi embassy officials ignore us, they don’t even recognise our difficulties, ‘They treat us like animals.’

Objectifying migrant workers

At home, in circles of power, migration is discussed in two basic ways: in a language of absence or ‘lack’, and in the language of remittances. Never in the language of suffering, or pain, or dreams crushed, or accountability.

Men and women who go abroad as migrant workers are described in terms of what they lack, they lack education, they lack skills (at most, they are described as ‘semi’-skilled). There are deeper connotations, they seem to be lacking culture, lacking the best of what the nation has to offer. They have only their labour, and that too, menial. Their presence, and what they bring back as personal belongings (blankets, TVs, camera, mobile phones, photo frames), packed tightly in mounds of carefully sewn luggage often give rise to patronising looks of their better-off compatriots at airports.

But what migrant workers send back are not sources of embarrassment. Remittances belong to the nation. I watch experts speak at seminars and conferences with a self-congratulatory air. Migrant remittances, they say, are the ‘major source of national revenue’, they enhance ‘national economic growth’, Bangladesh is ‘a notable exporter of manpower’. I see experts look prophetically into the future, ‘From its current position Bangladesh has to increase its remittance income by 25 per cent year on year to generate remittances income of approximately US$ 30 billion in 2015.’

Sometimes, I hear them sound alarm bells. We get told, ‘The rise in remittance and overseas employment is on the verge of witnessing a downward trend’, ‘The government target of reaching fresh overseas employments to nine lakh this year is also likely to fall flat’, ‘We can’t feel the blow of the bans or cut in overseas employment immediately, but after two to three years remittance will definitely dry up if no major changes take place’.

Migrant men and women are objects to the nation’s goals. They are never spoken of as heroes.

Family ties

I sit and chat with Shireen Huq, an old friend, whose mother, poet Jaheda Khanum, passed away this March. I prod her gently, what was it khala used to say about class differences between migrant families and our families?

Well, says Shireen, she would look at her Dhanmondi neighbours, at their expatriate sons and daughters, those who are well-educated, in professions, who live abroad and insist that the family home in Dhanmondi be turned over to developers, because they need the money there. Actually someone we know quite well, he has never sent anything, in twenty long years, not a single cent. Not for his mother, or his brother, or his sister. But as I was saying, someone amma knew well, immediately after she died her children insisted that the land be sold, they need the dollars abroad. But another neighbour, her children exerted tremendous pressure on her, but can you imagine, she was still living, they said to her, go and live in a small flat. We need the dollars now. I mean, they didn’t wait, they couldn’t wait for her to pass away. And amma, she would compare them with young migrant men she met in New York, she went there once, she would say, they turn their blood into water to send money to their families in Bangladesh. And then she would say, people of our class are paying for their economic and social mobility.

As I write, I grieve for Bahraini fashion designer Sana Al Jalahma, murdered in August 2006, and Mizan Noor Al Rahman Ayoub Mia, who worked for the family, and was accused and convicted of the murder. Mizan was executed by a firing squad early June 4, 2008.

Two lives lost. Lives, and losses, that are difficult to explain.

First published in New Age on Monday 9th June 2008

Film on migration: In Search of the shade of the Banyan Tree

Website on migration:Migrant Soul

Rahnuma Ahmed

History is never more compelling than when it gives us insights into oneself and the ways in which one’s own experience is constituted.

Amitav Ghosh, in a letter to Dipesh Chakrabarty

I do not see my life as separate from history. In my mind my family secrets mingle with the secrets of statesmen and bombers. Nor is my life divided from the lives of others.

Susan Griffin, A Chorus of Stones

‘We hated it if anyone asked us about her’

‘MANY widowed mothers were forced to re-marry, some for reasons of social security,’ these were Amena’s opening words when I went to interview her. Amena Khatun works as a conservator and archivist for the Liberation War Museum. She was speaking of their family life after 1971.

Things did not always transpire as intended, she added. Her mother’s second marriage had been short-lived.

My father? He is Shahid Abdul Kader, he had a furniture business, it was new. But by then the war had started, and his friends and workmen had left to fight for liberation. I was a few months old, my other brother, the one younger to me, was not yet born. My elder brother was two and a half years old. I think my father was planning to go away, to join the struggle, but it happened before he could make arrangements for us. They took him away. We lived in Mymensingh, our area was full of Biharis, I think they could sense what was happening, and they targeted my father. Actually, it was a Bengali woman, a razakar, who came and called him. She came and said, so-and-so wants to talk to you. My father stepped out and found a group of Bihari men and women waiting for him. It was May 28, 1971.

My grandmother, it was her, my nanu who raised us. Her struggle was much greater. My mother? Oh, she was very young, only seventeen or eighteen, she hardly understood anything. She was forced to re-marry, this was later, in 1977 or 1978. She had no other choice.

For us kids it was a new experience, we had not seen a man before. My mama was five years older to me, he and my older brother, they were the only men in the house. My uncles came later but nanu didn’t like them, she was worried that they would take us away, put us to work on the farm, that we would have to give up our studies. My younger chacha had wanted to marry my mother but she didn’t agree to the proposal. She said, he was like a brother.

And in the middle of all this, here was this new man, we could tell that he was intimate with her. When he appeared, she was a different mother. Sometimes I think, did we deserve this? If my father had lived, life would have been very different.

By the time my mother gave birth to a daughter, that phase [her married life] was over. That little sister of ours was the most exciting thing that could have happened in our lives, she lit up our home, all our dreams centred around her. We couldn’t think of anything else. We didn’t want to.

But whenever we went to the village, people would say, she was born of your mother’s second marriage, wasn’t she? We hated the sound of those words. Of course, what they said was true, for them it was not unusual. They were just curious, they would keep asking us and I don’t blame them. But I hated it, bhaiya didn’t like it either. My sister? She was too young to understand. But how can you stop people talking, and so we stopped going to the village. We wouldn’t go, hardly ever.

Much later, right before my sister took her matric exams, we were forced to tell her. In a sense, she found out for herself. You see, her friends kept asking her, ‘But if you were born in 1971, how can you be this young?’

I guess we needed to grow older to come to terms with the truth.

‘A dirty nigger’. Racial prejudice and humiliation in the British Indian army
‘As a child, I remember hearing only idyllic stories of my father’s life in the British Indian army,’ writes novelist Amitav Ghosh, in a letter to historian Dipesh Chakrabarty.

But towards the end of his life, before he died in 1998, my father told me a very different story. During the siege of Imphal, he had turned away from the main battle to confront a South African officer who called him a ‘dirty nigger’. After this, other stories poured out, stories of deep-seated racism within the army, very different to the idyllic picture that Amitav had grown up with. He writes, why did my father (and, in some sense, all our fathers) avoid telling us these stories? Speaking of such things must have been difficult, he muses, especially because they were at odds with their vision of themselves as ‘high-caste, bhadra patriarchs’. He adds, what may seem to be mere instances of racism were not so, they represented the system itself. Western liberal thought, whether that of JS Mill, or Bentham, or any other nineteenth century British writer, is built on racism, writes Amitav.

His question is: if we reproduce these silences of history, are we denying or abetting in structures of exclusion and oppression?

Post-independence armies of South Asia

Did racism survive the departure of the white colonisers in 1947? Are post-independence armies of South Asia non-racial and hence, non-racist? Is it meaningful to talk of race and racial differences in our cultures?

East Pakistani (later Bangladeshi) scholars spoke of ethnic differences in racial terms. They said, Pakistan’s military commanders perpetuated the recruitment policies of their colonial masters. ‘Martial races’ – meaning Punjabis and Pathans – were over-represented in the national armed forces, whereas the majority Bengali population, and smaller minorities like the Baluchis and Sindhis, were largely excluded. Indian historians maintain, imperial institutions like the army and the civil service allowed particular forms of racist practices, because of their proximity to the ruling race. They also say, racism survived independence. The north-eastern provinces, known as the seven sisters, have been subjected to decades of racist oppression by successive Indian governments.

Is ethnic discrimination in Bangladesh racist? Educated paharis, who have suffered militarily, tell me that ‘ethnic discrimination’ as a term does not do justice to the horror of their experiences. I was speaking to a young woman whose father was hung upside down for days, and later died a broken man. And to a young pahari man who was detained for several weeks, and was severely traumatised because of what he was made to witness.

Family secrets can be state secrets. Our mothers and fathers need to tell us stories. We need to discover ways of talking about silenced histories. And about the silenced present.

First published in New Age 26th May 2008