Tribal (aadibashi) Women In Bangladesh

Causes behind Backwardness of the Indigenous Women in Bangladesh: A Study in Mymensingh District Khan Sarfaraz Ali

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Abstract Bangladesh is a gendered society like any other. In a gendered society women and men must conform to the dominant values. When the whole world is marching forward to achieve millennium development goals; our women are remaining at the back stage in many cases. It is evident from different reports that women in our country are remaining subordinate to men in almost all aspects of their lives. Especially the indigenous women are still backwarded in many areas. The present study is an endeavor to illustrate the causes behind the backwardness of the indigenous women in Bangladesh with a view to show a gateway for their greter wellbeing. The study has been undertaken to contribute to both our general knowledge of tribes and to suggest a series of action to the concerned authority. This piece of writing will work as a basis for the policy makers and plan executors to adopt rtealistic plans to empower and enlighten the indigenous women to compete everywhere in life. Methodology This study is the outcome of a series of interview and life experiences of the tribal women of Bangladesh. Though the study is based on primary data, secondary informtion also has been used to enrich the structure. This is a qualitative type of study and case study method was applied for this purpose. A questionnaire containing both structured and unstructured questions was devloped to collect data from the respondents. Direct participation with the daily activities of the indigenous women and observation techniques were also active during the study. Sixty indigenous women from the sudy areas were interviewed directly to gather information.

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Study Area Secondary data shows, few studies have been conducted in Chittagong hill areas earlier to find out the problems of the indigenous people. But still there is a lack of sufficient studies in Mymensingh region. A significant number of the indigenous people especially the Garos, Hajong, Oraon, Dalu and Banai live in Mymensingh district. As a renowned area for the indigenous people in Bangladesh, Mymensingh district has been selected as the study area and three different Upa-zilas of the district like: Muktagacha, Haluaghat and Dhubaura Associate Management Counselor, Bangladesh Institute of Management (BIM) [email protected] / 01817528067

were selected to get necessary information. Introduction Most of the people of Bangladesh belong to one ethnic and linguistic group and share one religious faith. But it has also a large number of indigenous people, minorities, living in both plain land and hill areas of Bangladesh. According to the official figures, about 98 percent people are Bangalees (Bengalis). It is often said and image given in the overseas that Bangladesh is the land of the Bangalees or Bangladeshis. In terms of language it is true that about 98 percent people of Bangladesh speak in Bangla (Bengali). But unfortunately it is not said that about 2 percent people of Bangladesh are not Bangalee. Bangladesh is a multicultural, multi-religious and multilingual country. These 2 percent indigenous people have their own language, alphabets, numbers, culture, religion and civilization. The economic and agricultural activities of the indigenous people of the hill areas are different from the economic and agricultural activities of Bangalee and plain land indigenous people.1 The economic activities of the indigenous people living in plain land areas are similar to that of the Bangla speaking people. Bangladesh's tribal population live primarily in the Chittagong Hills and in the regions of Mymensingh. Bangladesh is also a home of about 15 percent Hindus, Buddhist, Christian and Indigenous people. About 49 different communities of indigenous origins live here in the hills and in the plain lands for centuries. The indigenous people and the minorities are deprived and discriminated in many ways. Situations of the indigenous people, minorities and their rights at the global level also are not bright. According to current estimates, there are more than 370 million indigenous people spread across 70 countries of the world. Today, these indigenous people throughout the world including the indigenous people of Bangladesh are fighting to protect their life, cultures, traditions, knowledge and civilizations.2 Terminology Related to Indigenous People Social reality has shown time and again that categorization is a process and that social groups are always liable to modification and dissipation. The categories that we encounter today have not always existed in the same constellation, or even existed at all. New ones are being created and others disappear. Race is one such social category that still wields monumental power. Even though it is as much a product of human perception and classification as nations or 1

Elen Bal. They ask If we eat frogs: Social Boundaries, Ethnic Categorisations, and the Garo People in Bangladesh. 2000. 2 Muhammed Kamal Uddin. Rights of Indigenous People and Minority Issues in Bangladesh. 2006.

Ethnic communities are, in many societies, the idea of biologically distinct races remains a fixture in the popular mind, a basis for social action, a foundation of government policy, and often a justification for distinctive treatment of one group by another.3 Tribe is another such notion that has the connotation of being fixed and essentially biologically determined. As a social category, it greatly resembles popular perceptions of race. Willem van Schendel pointed out that the way in which (South Asian) tribes have been depicted as if they share a number of 'essentially tribal characteristics' that are fundamentally different from, even opposite to, 'civilized' society- shows a striking similarity with Orientalist reprentations of people from the Orient (as described by Edward Said).4 The Garos of East Bengal (and later East Pakistan and Bangladesh) are one such social grouping that are considered part of this category of South Asian tribes. Like the tribal category, Garos have not always existed in the same way, had the same characteristics, or carried the same label. Alternatives for tribes are 'Scheduled Tribes', Indigenous Peoples, aboriginals, adivasis, upojatis, paharis, and jummas. The English term tribe or tribal was first introduced in Bengal by British colonial administrators and foreign anthropologists. Since then the word has become more or less incorporated in the Bengali language. So-called 'tribal characteristics' such as being primitive, isolated, simple, undeveloped, believers in local religions, or having specific tribal political and economic arrangements rarely make any sense. While some authors argue that tribe was essentially a colonial construct, a colonial category. Recently, another English term has gained popularity in both English and Bengali: Indigenous People. This expression has become particularly popular since 1993, the United Nations Year for Indigenous Peoples. 'Indigenous people' was a clear concept in the Americas, where it was developed and first gained currency: the Amerindian population was indeed compared to the later immigrants from Europe, Africa, and Asia. In South-Asia, the concept is less clear, as recent immigration from other continents is not the issues and the idea of indigenity is contested. Adivasi is a common term in both Bengali and English. In Bangladesh, the term was not popular until quite recently. Adivasi coined from the Sanskrit ‘adi’ (meaning ‘beginning’ or ‘of earliest times’) and ‘vasi’ (meaning ‘residents of’), is a close translation of `aborigine'. It also incorporates the idea that the adivasis are the original inhabitants of South Asia.5 Bengali terms for non-Bengali groups are upojati, pahari, or Jumma. Uojati has connotations similar to the English word tribe. It refers to uncivilized, less developed, and innocent peoples who live more or less isolated 3

Stephen Cornell and Douglas Hartmann. Ethnicity and Race Making Identities in a Changing World. Thousand Oaks. London and New Delhi: Pine Forge Press. 1998. 4 Willem van Schendel, The Invention of the "Jummas": State Formation and Ethnicity in Southeaster Bangladesh. Modern Asian Studies. 1992 5 Hardiman. The Coming of Devi: Adivasi Assertion in Western India. 1995

from the mainstream of civilized Bengali society. The term is increasingly being rejected by the peoples concerned. They argue that upojati is a derogatory concept which suggests that they are of a lower order than the Bengalis, who form a jati or nation, whereas, an upojati is a merer subnation. Pahari or Paharia refers to both tribes in general and people who live in hills or mountains. It has been argued that the name was originally given by lowlanders to their hill dwelling neighbors in the Rajmahal Hills in Bihar. In Bangladesh, Pahari is also used to refer to one specific community in Northwestern Bangladesh. Pahari is thus a term which has once been imposed by others on the basis of environmental aspects. Yet hill-dwelling people have also utilized the term pahari to forge a common identity and to distinguish themselves from plains people.6 Contemporary notions of tribe, upojati, adivasi, pahari or Indigenous peoples, suggest the existence of a single category of people who can be grouped together on the basis of a number of shared characteristics. The pejorative label to this category has hindered the people included from being considered equal citizens. It has presented its members with a number of obstacles on top of the social and economic problems that so many South Asians have to deal with today. Scenario of the Indigenous People in Bangladesh In Bangla (Bengali) indigenous people are commonly known as ‘Adivasi’ (original inhabitant). The indigenous people of Bangladesh unanimously demanded to be introduced and known as ‘Adivasis’ not in any other names which are derogatory. In Bangladesh there are about 49 different indigenous communities living in the plain lands and hill areas. They are : 1. Garo, 2. Khiang, 3. Mro/Murong, 4. Bom, 5. Chakma, 6. Chak, 7. Pankhu/Pankhua, 8. Lusai, 9. Marma/Mog, 10. Tripura,11. Tonchonga, 12. Rakhain, 13. Khashia, 14. Monipuri, 15. Kuki, 16. Ushai, 17. Lauua, 18. Khumi, 19. Hajong, 20. Banai, 21. Koch, 22. Dalu, 23. Shantal, 24. Paharia, 25. Munda, 26. Mahato, 27. Shing, 28. Kharia, 29. Khondo, 30. Gorkha/Gurkha, 31. Pahan, 32. Rajuyar, 33. Mushar, 34. Hodi, 35. Palia, 36. Mikir, 37. Rai, 38. Bedia/Bede, 39. Bogdi, 40. Kol, 41. Rajbongshi, 42. Patro, 43. Muriar, 44. Turi, 45. Mahali, 46. Malo, 47. Khatria Barman, 48. Gondo, and 49. Kachhari. Since there were no ethnographical survey of the indigenous people of Bangladesh, it is very difficult to present an accurate count of their number. The indigenous people constitute roughly two percent of the total people of Bangladesh. They exist and live almost all over Bangladesh. According to the Government Census Report 2001(BBS), the total numbers of indigenous people were estimated to be 632,216. Of this, 43.7 percent were estimated to be Buddhist, 24.1 percent Hindu, 13.2 percent Christian and 19 percent classified as ‘other’. But this figure has been deliberately shown low in order to show the marginality of the indigenous people. Some claim that the number of both plain land and hill tracts indigenous people could be more than 6

Prashanta Tripura. The Colonial Foundation of Pahari Identity. Journal of Social Studies. 1992.

2500,000. Many indigenous people can speak Bangla (Bengali) although they have their own language. Indigenous languages have assimilated many Bangla words in to their own language. The indigenous people who have been formally educated through the formal school systems can speak and write Bangla fluently. The indigenous people of Bangladesh belong to six linguistic categories: Aryan, Dravidian (Paharia and Oraon), Austro-Asiatic or Mon-Khmer including the Khasi and Munda languages and Tibeto-Burmese including the Kubi-Chin and Bara languages. Bangla language and culture evolved in Bangladesh from pre-existing cultures and borrowed from east, west and north. By ethnic origin, the indigenous people are Proto-Australoid and Mongoloid. By religion the indigenous people of the Chittagong Hill Tracts-CHT are mainly Buddhist. The Khasi and Mandi are Predominantly Christian. The other indigenous people have retained their original animism. The Hajong have affiliated with Hinduism while Rajbansi are either Hinduanized or have converted into Muslim. The most populous indigenous people in Bangladesh are the Santal, estimated to be more than 200,000 are number. The number of Chakma people has been estimate as approximately 200,000. The number of Garo people are about 100,000; Marmas about 70,000 and Mandi 60,000.7 Again, these numbers do not give the actual figures of these major indigenous communities of Bangladesh. In order to ascertain actual number and socio-economic and political condition of the indigenous people of Bangladesh there is an urgent need for a thorough ethnographical survey in Bangladesh. The indigenous people were originally people of the hills, mountains and forests. The Mandi migrated from the Himalayan foot hills of Meghalaya long ago when the plain were sparsely populated. The plain land indigenous people of Bangladesh are now dependent mainly on settled agriculture like other Bangalee Muslims and Hindus. They abandoned practices of slash and burn cultivation. The ‘Mandi’ meaning ‘the People’, who are also known as Garo, live in the north-central Bangladesh, east of the Ganges and the Brahmaputra. The ‘Santal’ live in the north-west. The indigenous people are different from the Bengalee Muslims and Hindus ethnically, culturally, religiously and linguistically. The indigenous people are generally open, friendly, generous, simple and honest. A small number of indigenous people of the plain land areas live in the urban areas but maintain strong relationship with their ancestral lands in the rural areas. Historically and traditionally the indigenous people have a love and respect for nature. They believe in the world of ‘spirits’ which exercise control over nature and their lives. Their original animism pervades their thoughts and feelings. Religion is not a personal phenomenon for them. They generally express their religious feelings in a communal way rather than an 7

http://www.ilo.org/wow/Articles/lang--en/WCMS_082012/index.htm

individual way. These religious practices intensify social solidarity the feeling of belonging to a specific cultural group. There is a deep interrelation between their religious belief and their social structure. The communal spirit is strong and according to their law and custom all land is the property of community. Public ceremonies celebrations and rites for the occasions of birth, marriage, death etc. reinforce their solidarity. Situation of the Indigenous Women in Bangladesh Indigenous societies are matrilineal. The inheritances of property possess through daughters. For economic reasons and because of losing lands in the villages, many indigenous people are coming to the towns, cities and semi urban areas for jobs and employment. The influence of Christianity and its modern education also are contributing to the migration of the indigenous people to city centres. A large number of them now work as domestic workers, care takers, sales-girls, beauticians, garments workers, nurse etc. in the urban areas. This mobility and migration of the indigenous people to the urban areas to earn their livelihood is also responsible for their vulnerability to various forms of oppressions, abuses and insecurities. Most indigenous women's lives remain centered on their traditional roles, and they have limited access to markets, productive services, education, health care, and local government. This lack of opportunities contribut to high fertility patterns, which diminished family wellbeing, contribut to the malnourishment and generally poor health of children, and frustrated educational and other national development goals. In fact, acute poverty at the margin appear to be hitting hardest at women in Bangladesh. As long as women's access to health care, education, and training remain limited, prospects for improved productivity among the female population remain poor. The economic contribution of indigenous women is substantial but largely unacknowledged. In most cases they are responsible for most of the post-harvest work, which is done in the chula, and for keeping livestock, poultry, and small gardens. A major portion of them largely depend on domestic and traditional jobs. Those with more education work in government, health care, and teaching, but their numbers remained very small. UN Role for the Indigenous People The United Nations (UN) has set up a Permanent Forum on Indigenous Issues to ensure that the rights of the indigenous people are not violated and that they have access to basic rights throughout the globe. The UN Permanent Forum on Indigenous Issues is an advisory body to the Economic and Social Council, with a mandate to discuss indigenous issues related to economic and social development, culture, the environment, education, health and human rights.8 The UN believes in ensuring full participation of the indigenous peoples and the minorities of each and every country in formulating policy principles and planning, executing 8

http://www.un.org/esa/socdev/unpfii/

and monitoring programs and projects aiming at protecting their rights and ending injustices, inequalities, hunger and poverty. Taking note of Human Rights Council resolution of June 2006, the Council adopted the text of the United Nations Declaration on the Rights of Indigenous Peoples (including 45 articles). Article 22 bis of the declaration stated “particular attention shall be paid to the rights and special needs of indigenous elders, women, youth, children and persons with disabilities in the implementation of this.”9 The UN and the representatives of the indigenous people of the world may adopt a definition of “Indigenous” acceptable to all to avoid confusions and derogatory definition of the term, “Indigenous”. The UN, the national Governments, Non-Government Organization-NGOs and different professional bodies must recognize and respect the inherent knowledge of indigenous people. People other than indigenous and minorities must remember that the entire population of the globe could benefit from the knowledge and practices of the indigenous people. Therefore, all must endeavor hard to protect them from extinction that will also ensure protection of their resources, culture and civilization. Legal Status of the Indigenous People The Constitution of the Peoples' Republic of Bangladesh states that all citizens are equal before the law and are e n t i t l e d t o e q u a l p r o t e c t i o n o f l a w [ p a r t s I I I , A r t i c l e : 2 7 ] . T h e n a t i o n a l Constitution also outlaws discrimination on grounds of race, religion and place of birth. Article 28(1) clearly stated, “The State shall not discriminate against any citizen on grounds only of religion, race, sex, or place of birth.” The Constitution encourages the indigenous people to join any employment by stating “No citizen shall, on grounds only of religion, race, caste, sex or place of birth, be ineligible for, or discriminated against in respect of, any employment or office in the service of the republic [Article: 29 (2)].” Article 10 acknowledges the indigenous women by stating “Steps shall be taken to ensure participation of women in all spheres of national life.”10 At present, the Government is so concerned about the indigenous people that they can avail any sort of legal support on demand. But due to their ignorance and unawareness; they fail to get the advantages of legal benefits in most cases. Findings of the Study Though Bangladesh society is largely monocultural, there are a notable number of indigenous communities living within it. The majority number of these groups is concentrated in the Chittagong Hill Tracts (CHT), and in parts of Mymensingh, Sylhet, 9

Report of Human Rights Council, UN, 23 June 2006

10

Constitution of the Peoples' Republic of Bangladesh

Dinajpur and Rajshahi. All together the country has more than 40 different major indigenous communities, each with distinct identities, unique languages and separate cultures. The diversity of the indigenous peoples of Bangladesh cannot be captured with a single definition, yet they exhibit many fundamental characteristics in common11. Importantly, they have identified themselves as members of a distinct cultural group that shares an historical connection to ancestral territories. This identification is reinforced by their use of an indigenous language, often distinct from the national language. The study reveals, the majority of the indigenous women, about 70 percent work as day laborers part time or seasonally, usually in post-harvest activities, and receive payment in kind or in meager cash wages. Another 30 percent, are involved in NGO job, petty business or private jobs like: beautician, nurse, cleaner etc. Their income is essential to household survival. Following table shows a brief picture of the indigenous women in Mymnesingh district: Table - 1: Indicators expressing the situation of the indigenous women in Mymensingh Indicators Age limit Total Religion Total Marital status Total Family type Total Occupation

Total Earning source Total Marriage at Total Respected in the society

Total Socio-economic condition 11

Response 20 - 30 30 - 50 christianity others married unmarried nuclear joint NGO work day labor cultivation petty business private job* self spouse/others early age middle age simply honored do not get respect dishonored good average

Miller, Jonathan B. Many Languages, One Voice. June 2006

No. of Respondents 40 20 60 60 60 50 10 60 55 05 60 12 08 34 04 02 60 56 04 60 02 58 60 51 07 02 60 03 12

(%) 66.67 33.33 100 100 100 83.33 16.67 100 91.67 8.33 100 20 13.33 56.67 6.67 3.33 100 93.33 6.67 100 3.33 96.67 100 85 11.67 3.33 100 05 20

poor deprived Total Type of social services

Total

old age allowance widow allowance medicare facility relief support police protection no service VGF loan facility legal support -

38 07 60 04 03 12 10 08 13 10 60

63.33 11.67 100 6.67 05 20 16.67 00 13.33 21.67 16.67 00 100

* jobs like: beautician, nurse, cleaner etc.

It is evident from the table that the indigenous women themselves are the earning member in their families (93.33%). Their family structure is mostly nuclear (91.67%). Most of them addressed their socio-economic condition as poor (63.33%). A portion of them feel deprived in the society (11.67%). Majority of the indigenous women are simply honored in the society (85%). Some of them do not get any additional respect (11.67%) and some have the feelings of being dishonored (3.33%). In case of social services, most of them receive old age allowance, widow allowance, medicare facility, VGF card, relief support and loan facility. But it is really pity that they do not get any kind of police protection or legal support. These indigenous women face a huge dose of problems and hazards in their daily life that is still unknown to the society. Following table illustrate such problems that they usually face and feel: Table - 2: Problems the indigenous women face usually Type of problem Exploitation Harassment Sexual abuse Discrimination Deprivation Social abuse Total

No. of respondent 06 17 28 06 02 01 60

Percentage (%) 10 28.33 46.67 10 3.33 1.67 100

Major portion of the respondents expressed their view as victim of sexual abuse (46.67%). Another portion (28.33%) mentioned harassment as an acute trouble they usually face. The term exploitation (10%), discrimination (10%), deprivation (3.33%) and social abuse (1.67%) have been mentioned simultaneously that they do not want to see in their daily life. In respect to the causes behind backwardness of the indigenous women in Bangladesh, they stated different issues (table-3).

Table - 3: Causes behind Backwardness of the Indigenous Women in Bangladesh Causes Lack of education Lack of awareness Traditional outlook Lack of skill Social discrimination Lack of legal knowledge Ignorance of rights Lack of unity Total

No. of respondent 09 12 06 08 04 09 06 06 60

Percentage (%) 15 20 10 13.33 6.67 15 10 10 100

Majority of them blamed lack of awareness (20%) as the primary cause that made them back warded than others. Rest of them mentioned lack of education (15%), lack of legal knowledge (15%), lack of skill (13.33%), traditional outlook (10%), ignorance of rights (10%), lack of unity (10%), and social discrimination (6.67%) as the main causes behind their backwardness. In a word, indigenous women often face disproportionately high mortality rates, low literacy rates and high levels of poverty due to the mentioned causes. It is their firm belief, if these causes are eliminated from their life and society; indigenous women can lead a sound and peaceful lives like others. Conclusion and Recommendations On the basis of the above discussion it is wise to show a gateway that may break the silence to bring out the entire development of the tribal women in Bangladesh. In the light of the study it is heartfelt demand of the indigenous women that Government as well as the concerned organizations may initiate pragmatic skill development programs that will proof them eligible, competent and skilled for a civil job. In order to increase their literacy rate, scholarship program and educational opportunity at remote areas may be encouraged. As an honor to our constitution, indigenous women should be given preference in the job market. Small and medium entrepreneurship initiative through loan support may be launched.

Awareness

development campaign may play a vital role in their development process. With a view to educate them with the concept ‘Gender sensitivity’ a series of workshop, seminar, training programs and conferences may be designed. Above all, a commitment for the total welfare of the indigenous women is earnestly required from each corner. Here, the researchers, trainers, media executives, journalists and other professionals who are willing to work for them can work as agents of change for the betterment of the indigenous people. ------

References Anwara Begum. Magical Shadows: Women in the Bangladeshi Media. New Delhi, South Asian Publication. 2008. xiv, 282, ISBN 81-7003-316-05. Communication and Public Information Department. Indigenous Women Overcome Multiple Obstacle. 2007. ILO. David Hardiman. The Coming of Devi: Adivasi Assertion in Western India. 1995. Delhi. Oxford University Press. Elen Bal. They ask if we eat frogs: Social Boundaries, Ethnic Categorisations, and the Garo People in Bangladesh. 2000. Eburon Delft. ISBN 9051667647. Jonathan B. Miller. Many Languages, One Voice. June 2006. CARE Bangladesh. Muhammed Kamal Uddin. Rights of Indigenous People and Minority Issues in Bangladesh. [Paper presented at Commission for the Rights of Indigenous People held in the University of Calgary, Canada, from 29th June – 3rd July 2006.] Prashanta Tripura. The Colonial Foundation of Pahari Identity. Journal of Social Studies 58. 1992. The Daily Star. The Suppression of Violence against Women and Children Bill 1998, Some Suggestions for Changes. Dhaka. 23 April 1998. http://www.ilo.org/wow/Articles/lang--en/WCMS_082012/index.htm http://en.wikipedia.org/wiki/Women_in_Bangladesh http://daccessdds.un.org/doc/UNDOC/LTD/G06/125/71/PDF/G0612571.pdf?OpenElement.