Anti-racist Convention-2014 will be held on Friday

Corresponded by Judhesther Das:

This is the desk

Anti-Racism Convention-2014 will be held at the initiative of the Minority Rights Forum Bangladesh. The program will be held on Friday at 9am at the National Press Club in the capital.

The Declaration of the Minority Rights Forum Bangladesh is mentioned:

Minority Rights Forum Bangladesh on February 28, 2015, Dhaka University R. C.Majumder organized a day-long exchange meeting on “Audit-Discrimination Discrimination” in the Auditorium. In the exchange meeting, we announced that the Forum will later organize “Anti-Racism Convention”. Even after a long day, the Convention is going to be held today.

In the meeting on February 28, 2015, we discussed mainly the origin and development of the color. Through the Convention, we want to decide how we will oppose racialism and accept a declaration for the next program, one of the more than one million conventions.

We are going to organize this convention at a time when many have expressed fears about the existence of Hindus in Bangladesh. There are some realities of this. In 1947, the percentage of Hindus in this country was 30 percent, and it came down to 10 percent in the year 2018. In order to make the image of Ramashman disturbed people with good wishes!

The Minority Rights Forum Bangladesh believes there are many reasons for the diminishing picture of the Hindus in Bangladesh. Two of the main reasons –
1. State repression, torture and deprivation and 2. The lack of internal harmony of Hindus

State oppression, oppression and deprivation of minorities are low in all the countries.The minority has to survive without any resistance against them. In our neighboring country, Muslims are minorities and even deprived of Muslims. But compared to 1947, the number of Muslims in India has not decreased, but rather increased. Because they have to survive. Then the Hindus of Bangladesh can not survive, why not? Hindus are weak of resistance? What is the reason of weakness?

Firstly, because of weakness, we think of the lack of inner harmony. Hindus will have to survive in Bangladesh by strengthening internal unity in the trial.

Different types of obstacles on the basis of Hindu unity. But the main obstacle is casteism-racism. How to overcome that obstacle is the topic of today’s Convention.

Approximately 3,000 years ago or even before that caste system was introduced in South Asia’s social system. Attitudes of physical labor and scholarly attitude and later the cultural gap between the elite and the working people may be due to caste system.Workers in the greater part of society, throwing them all down in a lowercase, can revolt together; From that thought, the caste system is sorted like a patchy shila.Brahmins above all, Kshatriya under it, Vaishya under it, Shudra below it We usually know about the quartile system. But in reality, a large part of the people is kept outside the four corners; Those who were called brat (nonsense) or ate (endless) or fifth-year The attitude of ignorance towards them is hated and they are kept untouchable in society. Untouchability is the worst form of racism

In all the regions of the world, class divisions appeared on some form. But with the change of society, the change of class also becomes. In Eastern Europe, class division has not come into feudal society. Again, the division of feudal society was forced to transform into capitalist society. Its distinction in South Asia, especially Hindu society,Literacy has been promoted in a way that has been associated with the caste of the scriptures in such a way that the caste system is related to religion. As a result, the caste system in relation to ancient India still survives beyond all social system. This kind of remains of the primitive era does not carry any community like Hindus.

There are some liberal doctrines in the Hindu philosophy – which speaks of world humanity. But sadly, though in spite of sadness, he has an insignia in the philosophy, which weakens from the deep to the Hindus, makes it bakuf, grows, divides, and finally suffers. And the name of the anticyclone is Racism.

Religion works in the thinking of ordinary people. Because the people of the caste system were associated with religion, the people started believing that the caste had been determined by God. As a result, it is a difficult task to oppose it. In ancient India, many people started speaking against caste system. But it was not possible to make their speech public in democracy. The Rishis of Upanishads are one of them. Apart from this, many like Gautam Buddha, Mahavira, Makkhali Gosal campaign against the broad format of color. In spite of influencing the doctrine of Gautam Buddha, the other doctrine remains marginal. The racialists also adopted Gautam Buddha later and preached him as one of the incarnations of the Hindus.

According to what was said in the first language of the caste system in the script, it is to be pronounced on the basis of birth. The comment came after it was unacceptable.There is no birth, quality, and action trait criteria, and two expressions are still inconclusive. Racism can be called negatively even from this conflicting commentary.Racism is actually the expression of the arrogance and selfishness of some deformed people in the name of God or God. They have adopted the scripture to make it permanent. If we apply open thinking, we can understand that there is no conflict of opinion between the two creators of the caste.

Many philosophies have been made for caste system. In this, the philosophy of Manu surpassed all. The name of his book is Manusmriti or Manusanghita. In Manu’s hand one color has been divided into many species; He arranged caste system with highest status. He has pulled the entire women in the queue of Shudra. Manu was cruel to women than Shudra. According to the mindset, “women must be under her father’s life, her husband, her husband’s son, and never can be independent.” Manu prohibits the acquisition of women’s knowledge and acquisition of women’s property and has tied her in the house. This uprising of racism has become synonymous between male and female roles in the episode. The man’s livelier life was terminated as a farmer who invented the agricultural system, he became a housewife, male and female in racism, and finally he married her. How much freedom is there in a society, His universal criterion is that the women of society are exploitation free and independent. On the basis of this thought, women are an important question in the rehabilitation of Hindu society. Women should also remember that racism and male domination, complementary to each other and one can not be eliminated. Woman against racialism can become the biggest force of all. It is necessary to break this chain in their own interest.

Manusanghita is not a scripture; It can be called a book of rules and regulations. Its influence was in the society, but it does not seem to have influenced the scriptures.While the book was used by the colonial rulers, the British used to create divisions among the Hindus. The English translation of Manusmrish (1794) was made by Sir Euliam Jones. He wrote in the introduction, “Following this principle, Britain’s wealth will increase by the well-known labor of millions of Hindu people.” On the other hand, the role of ‘Code of Gentoo Laws’ has been said, “Only the acceptance of the laws and interests of the winners of the country with which the winners of the country are not a serious conflict, the importance of trade in India and the scope of territorial occupation in Bengal can be maintained. ”

The original reason for bringing Manusamyata as the main source of Hindu law was correct because the English had correctly identified it. Those who wanted to establish the first occupation of Bengal, the racism effect was relatively low there. But in the modern era, he began to consume Bengal in the form of racism and caste discrimination.

The Bengal period is called the era of racism. On the one hand, after the fall of the Sena, the fear of Muslim rulers and subsequent love of Sri Krishna Chaitanya reduced the influence of racism. In fact, he replaced Racism with the help of the English ruling class Bengal, in the name of introducing Hindu law. Many claim that Rajam Rammohun Roy Satiadah Nibaran and Vidyasagar widow marriage started with the help of the English. If you look at a little, you can understand that these two laws reformed the Hindu family, but the main obstacles to forming modern Hindu society were increasingly increasing the English-caste-racial discrimination.

More than fifty folk religion or genocide originated in Bengal from the seventeenth century to nineteenth century Bengal. The reformation of society by denying casteism and racism was the result of these religious movements. Due to the ideological evolution, the possibility of change of society in Bengal during this time was astray because of the divide policy of the English rulers. An example of the origin and development of Matua religion can be given to prove this allegation.

The main aim of the movement was the abolition of caste-caste discrimination and the reorganization of traditional religions. That is why the name of the religion of Matua religion is “subtle traditional religion”. That movement was successful enough in southern Bengal. Different castes of South Bengal, even Brahmins, started joining the movement of the Matuaah. During this period, the English discriminatory policy prevailed. In the folk song of 1872, Shree Sri Harichand Thakur, the founder of Matua religion, was identified as “Chandal”, described in Manusulhadra and was listed with untouchables in the lowest place of caste system. There was no similarity to this history with the history and traditions of Namasudhudra. As a result, there was adverse reactions among the Namasudra community leaders. They started the movement for the high status of caste identity instead of caste-caste discrimination. As a result of the same incident, Kaivera, Rajbangshi, Pundakshatriya, Bagdi, Dom, Almost everyone, including the Harias, came to the movement for high dignity in the caste system.Before the festivals of 1911, all the applications submitted from these tribes were weighed in one and a half times. The ideological movement that opposes the caste-caste discrimination, has done the opposite work to change the movement of the ruler in real harm to change the society.

Here is the game of racist culture. Those who oppose racism can not understand whether they are giving power to racism themselves. The abolition of caste-discrimination would have been a simple matter, if the thought of getting a higher status in the caste system would not have been in the thought of ordinary Hindus.Rationalist thinking is the fundamental problem, the behavior is the outward manifestation of thought. Accepting it in the thought that the society will be divided into castes and castes, it will be divided into caste-like colors and it will be like a stereotypical shila. The fight will actually have to stand against this thought. Generally, Hindus carry racist thinking in the consciousness or subconscious. The general Hindu sentiment needs to “racism against the anti-racist movement” to ward off racism.

Many people came forward in the process of social change in collaboration with the English ruling regime in the face of freedom struggle of South Asian nations. “Caste constituted caste group” is an organization of that section. In 1936, at the Lahore session of the “Casteist Torch Mandal”, he elected Dr. Ambedkar, the great thinker against racism, and asked to prepare lecture titled “Varna Bilay”. When Dr. Ambedkar prepared the lecture and sent it to the organizers, there was a dispute about the subject matter of the lecture with the organizing body. Finally, the session was canceled. If the session was not canceled, the movement of change in the society of South Asia could have different levels.

Regardless of the session, Dr. Ambedkar’s statement was published in the form of a booklet. Discussion about Dr. Ambedkar’s controversial debate with Congress leader Mohan Das Karam Chand Gandhi. Dr. Ambedkar proposed the reorganization of Hindu society by abolishing caste-discrimination and caste discrimination. Gandhiji opposes the proposal and annihilates the caste system and declares the status of Hindu society in four directions. Dr. Ambedkar said that if caste survives, there will be casteism: Because caste is the father of the caste. But Gandhiji remained firm on his decision, and Dr. Ambedkar stayed at the place of Gandhiji’s position as the ultimate consequence of Hindu progression, and he kept suspending the color of the caste system. It is our historic responsibility to release the misconception that this attitude of Gandhiji has made the fourth system stand on the foundation.

In 1947, Bengal was divided with the division of India. East Bengal gets the status of a province of Pakistan. 30 percent of East Bengal population was Hindu On one hand, torture, oppression, deprivation of Pakistani rulers, on the other hand, Hinduism’s caste-divided society If a community of caste-caste has become a minority in the same state, it would have to come up on the caste-division of caste even if it is necessary to protect its existence. With no such initiative, the situation of the Hindus is becoming increasingly miserable. Although East Bengal emerged as an independent Bangladesh in 1971, there was no reversal of the condition of the Hindus. Even after Bangladesh became a communist state, the fate of the Hindus here will not be changed, unless they reproduce Hindu society by abolishing caste-based caste discrimination. It has to be repeatedly said that racism has kept the entire Hindu society in a mood, has made a spoiled, divided it,

In contrast to the disunity, inequality, discrimination between Hindus, how the hatred can tear them apart, the example of Bangladesh is the order of Hindu nationalism. No social system on earth is not strong, it is not eternal. Changes are the world’s customIn the changed circumstances, society can not be protected unless there is a chance for a change of society. It is necessary to re-evaluate the old values ​​of variable values. The social change means to make the past relevant to the present and to refrain from presenting the meaningless imitation of the past. In order to protect the Hindu society of Bangladesh, Hindu society has become an integral part of the reorganization by abolishing caste-caste discrimination.

When it comes to racial discrimination and racism, many say that there is no caste discrimination in Bangladesh. By saying this, they want to mean that torture is due to the color of India, it is not in Bangladesh. It’s normal. Because in India the caste is oppressed by the lower caste Hindus as Hindu rulers. In Bangladesh, the caste Hindus are also tortured by the rulers here, how they will again oppress the lower caste Hindus! In Bangladesh, the criteria for caste-discrimination discrimination will not be given by the level of racist violence; His criteria will be to penetrate deep into our society.

In order to understand the nature of caste in Bangladesh, the recent incidents of Bogra can be mentioned. Manisha Bashop and Huge Dom love each other. They married on March 11, 2018 without the permission of the guardian. But the marriage does not accept the bastard society. Batsfolders are distinguished from the domes. They forced the branch to break the branches and remove the daughter of their community in the house. Later a shalish was held. In Shalish the huge dom was fined two lakh rupees.But Manisha loves so much that she comes out of the house again. Bashful society again took him to the house and arranged for quick marriage. Many of the Dalits and the Harijan community wanted young men and women to live together. But he had to be defeated by the racist organization of the society.

In this way, every caste community in Bangladesh gets married to their youth. So it is not enough to say to a Hindu society leader in Bangladesh that he does not believe in caste. He has more responsibility. And that is to abolish caste-color discrimination.

Many of us can ask questions about this initiative. Many big examples can say that due to all these initiatives why caste-caste discrimination can not be abolished then why?

In fact, many idealistic movements may not succeed by going a long way. Again, some of his successes may come in real hurry. We can remember the movement against untouchability. Many successes did not have much success in the movement. But when the railways started in India, people of all castes had to leave on the train after leaving untouchability, using food for three or four days as well as using the same school, even using the same tap water.

We can see that if the Hindu society has come in the face of such violence in the reality of Bangladesh? Why have we come down from 30% to 10% in 71 years? The state is definitely responsible for torture, harassment and deprivation. But why can not we build proper resistance? In response to this, everyone will accept caste and caste discrimination. Then we have to make the decision, we will be eliminated from Bangladesh without preventing it or will it prevail here. To prevent the abolition of caste-caste discrimination, Hindu society will be reconstituted.

As a result of racism, our society’s great human resources have become corrupted. They have become spiritual servants. To raise human consciousness among them, there is no development without caste and caste abolition. In this way, if we can bring people out of slavery of thought and the lower castes, a great human resources will be encouraged in the prevention of consciousness and we will be able to withstand large-scale resistance in the future.

We can consider the practical conditions as well as the practical conditions. There are many ethnic communities in the Hindu society of Bangladesh divided into more than 100 ethnic communities, whose population is from five thousand to one lakh. At the same time, in all these communities, the eligible groom-bride does not grow equally.Besides, large communities – whose population is less than millions of quarters, because of migration, the number of married couples in the communities is not equal in number. Because in the Hindu society, the son is more immigrant. This real problem can be tackled only through inter-race, inter-caste marriages.

Movement against racism is not a movement against apartheid. A racial caste may not be racist. Again the general Hindu can be racist. What is the principle that he follows in the case of the thought is the real issue. So who depends on who or who will lead in the racist movement, on the basis of his or her ideology. We have noticed in the case of Manisha Bashf and the huge domes, the Hindu organizations of the non-Hindus have taken the stand for caste-racism. From that point of view it may be said that a person or group who wants to abolish caste-based discrimination will lead the anti-apartheid movement.

There is a difference between anti-apartheid struggle and anti-racism struggle in India.In the power of the Indian rule, the caste Hindus, because of that, the anti-apartheid struggle has achieved a political character. Caste Hindus in Bangladesh are not in power, but they are also tortured more like ordinary Hindus, so the struggle against racism in Bangladesh is limited to social-cultural boundaries.
For the sake of survival in the realities of Bangladesh, the Hindus should take part in the anti-apartheid movement.

We know there are many complex glands in the emergence and development of racism.It is not possible to unravel all the complex glands due to the one-day convention. But at the stage of the development of material life, the Hindus of Bangladesh are standing, apart from abolishing caste-caste discrimination, there is no alternative option in front of us.

By abolishing caste-caste discrimination, we are talking about the reorganization of Hindu society, what will be the basis?

We believe that its foundation will be equality, unity and goodwill. There will be no difference in celebrating religious and social customs. Religious and social festivals are universal, so that everyone can participate in it, so the same feeling awakens in everyone. Connecting everyone in collective action, so that everyone’s success and defeat feel himself. In this way, a society of unity will be formed to form a parallel society.

We have to carry out our continuous program for abolition of race and caste discrimination. I would like to make a specific proposal about what the program can be.This declaration will be finalized on your statement and offer. We are offering some suggestions for consideration of all

1. Initiative of creating social communication among hundreds of castes and communities of Bangladesh.

2. Publication and publications of leaflets related to caste and caste are wrong.

3. Encourage possible inter-caste, inter-caste marriage where possible.

4. Organize a banyan festival between inter-caste, inter-caste.

5. The introduction of quotas in all spheres of state life for the Dalits till the caste Hindus are at the same level.

6. Any caste certified women / men will be considered eligible for male domination in religious and social functions.

7. A concurrent meeting organized to overcome differences like religious sub-committees.

We have to go a long way to abolish caste-discrimination. That’s why collective initiative is needed. Let’s start a joint venture with today’s convention.

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