Nafe bin Mamun
The concept of bihari people, known as “urdu people” or “muhajir” in Bangladesh has long been relevant to the basic human rights context in Bangladesh. More than seventy five years have gone since they migrated but still their future remains indescribable. Although they were given citizenship by the Government of Bangladesh, the debate of them being ‘others’ is still on. They had to remain stranded and stuck in between two cultures outside of their owning land.

Flash back to nineteen forty seven. Before partition of the subcontinent, Hindu-Muslim riots were common incidents at that time. Jinnah, after failing all his attempts to make India remain undivided, proposed politics of interest as every nation, both Hindu and Muslim will get their rights on their demands. The partition based on Two Nations Theory evacuated at least 10 million people of both Hindus and Muslims from their homeland. However, after the India division, the Bihari Muslims, originated from UP, Maharashtra, Bihar and West Bengal, migrated to Pakistan (mostly east Pakistan).The first generation of East Pakistan had warmly welcomed the Urdu people, and they communicated with each other through Urdu as Lingua Franca. But when a divergent nationalism emerged among the Bengalis of East Pakistan after the '52 language movement, the Bengalis had a controversial and critical relationship with Urdu elites; as a result the Biharis became socially otherized. It later cost a lot when the liberation war of '71 formed as the effect of operation searchlight. The Biharis tried Pakistan remain undivided; for the support and opportunities given them by West Pakistanis made them obeyed. But that position went on clush with Bengalis, which resulted in ethnic cleansing e.g. an estimated 100,000 to 150,000 Biharis were killed by Mukti Bahini.The Biharis' controversial position on the West Pakistani side in political decisions have made them hated and despicable to Bengalis. As a consequence, after post-independence, their dream of residence went narrowed to camps. Every 20/25 people belong to a 10×8 square feet room, where some go sleeping at night, some in daytime. Children grow hopelessly with the lack of food, shelter, education and playing ground.The Biharis now found themselves in hostile situations, they made themselves skillfully employed e.g. automobiles, handcraft etc as they couldn’t be appointed in job markets. Their properties and land were taken over by Bengalis as “the property of the enemy”, after the victory in 1971. Ahmed Iliyas, a prominent bihari poet, wrote with broken heart on their conditions in Bangladesh-“The townspeople have divided the earth amongst them
The village has no home for me now Even the sky has rejected us.They say that this land is not trustworthy anymore
In sleep, spent the whole night in travel.
When awake, found no signs of the journey anywhere.”

As per source says, about 70 camps were established in 13 districts where an estimated 6-7 lac people live in an inhuman situation. A number of Biharis of 1st and 2nd generation still want to back Pakistan; therefore when Bangladeshi govt offered them citizenship, their decision became polarised and rather they preferred repatriation. In August 1973, a treaty was signed among the government of Bangladesh, Pakistan and India at Delhi named New Delhi Agreement (sen 1999) on stateless populations, where Pakistan agreed to return 170000 Biharis to Pakistan, from Bangladesh. From 1972 to January 1993, an estimated 1,78,069 Biharis were repatriated to Pakistan by six steps, with the help of many international organisations e.g. ICRC, UNHCR.

But the rest of the generation of Biharis who were born Bangladeshi want to live here as Bangladeshi. In 2008, the High Court delivered a verdict on giving citizenship to Bihari people. But still they are socially unacceptable as well. Also the state didn’t take any steps regarding their demands and human rights ever. They still face discrimination in institutions, renting houses and in other kinds of dealing with locals. Hasan ibn Ismael, a Bihari poet living in Geneva camp, once wrote with tears–

“When my hearth and home is set ablaze
Surely, tears will quench the fire
Life will become unbearable, I had no clue
Truth will be punished, I had no clue
Strange faces everywhere
Surely, my identity will be revealed
Reality is harsh, this is the truth Hasan
Some will give life and some, death …”

Nowadays these Urdu speakers are taught Bangla in recent years in an effort to overcome the most obvious obstacle to their acceptance by Bengalis but still have to face racism for their residence. Poet Kashim Anis once wrote-

“Why do I feel fear and shame
When I venture into this filth ridden place
Why do I not like these crying, whimpering children
Why do I like tall buildings
Why do shabby huts feel like hell?”

The Bihari population is not so silly in number or context, therefore their issues should be considered seriously. As Abul Monsur Ahmed chronicled, Bangladesh although formed on the struggle of '71, it can't deny its legacy of '47. The Biharis paid a lot for their position in 71, now they deserve equalities and justice. Social awareness among our generation should be raised regarding these under- privileged and vulnerable people that they can enrich their own language and culture; they can grow fearless, out of all racism and social discrimination.

The writer is a student of the  department of Islamic Studies, of the University of Dhaka.He can be reached at Email: nafe03@proton.me Member, BTCLF (University of Dhaka).