From Noakhali to Modern Bangladesh: Relevance of Gandhian non-violence

By Dr. Arun Kumar Goswami* 
Mahatma Gandhi’s philosophy of ahimsa (non-violence) is inextricably bound to satya (truth). Gandhi famously maintained that he lived by truth, that truth is God, and that non-violence serves as the vital instrument to uphold that truth. Derived from the Sanskrit root hims (to strike or injure), ahimsa translates to non-harming. Throughout his historic life, Mohandas Karamchand Gandhi triumphantly applied this principle to every sphere of human existence, most notably to politics and the pursuit of freedom (Swaraj).
While extensive scholarship explores Gandhi's life, works, and ideology, little academic attention has been directed toward applying his principles of ahimsa to the contemporary communal landscape of Bangladesh. Here, systemic religious majority dominance and the humiliation of minorities remain persistent challenges. Applying Gandhian philosophy to this context offers a crucial lens through which to examine, address, and ultimately resolve the ongoing struggles of religious minorities.
Historical Context: From Noakhali to Independence
The deep-seated roots of communal friction in the region are well-documented. During the devastating communal riots of 1946, Gandhi made his historic pilgrimage to Noakhali, walking through muddy paddy fields from village to village with his holy books. Appealing to both Hindus and Muslims to pledge mutual peace, he sought to heal a deeply fractured society.
Reflecting on those turbulent days, Sheikh Mujibur Rahman recalled in his Unfinished Memoirs the magical effect of Gandhi's presence:
"The Mahatma wrote something for the occasion and his secretary read it out. The man was a magician. People cried out immediately, 'Muslims and Hindus are brothers.' The whole atmosphere changed instantly." (p. 86)
Despite Gandhi's tireless efforts and his staunch opposition to a religion-based partition, the subcontinent was divided, incorporating Eastern Bengal into Pakistan. The subsequent bloody birth of secular Bangladesh in 1971 was meant to eradicate the suffering of religious and ethnic minorities. Instead, communal pressures escalated violently, particularly following the political upheavals of 1975, leading to ongoing cycles of discrimination, forced displacement, arson, and targeted violence.
The Declining Voice and Demographics of Minorities
The continuous pressure of religious persecution has quietly driven non-Muslim populations, predominantly Hindus, to leave their ancestral homeland. Official data from the Bangladesh Bureau of Statistics (BBS) illustrates a stark and steady demographic decline:

This shrinking demographic footprint directly impacts political representation. The steady decline of minority voices in the Jatiya Sangsad (National Parliament) mirrors the erosion of minority rights on the ground. Despite political shifts and democratic transitions, including the volatile post-poll environments following recent political movements, persecution and targeted mob pressure against religious minorities have persisted.
Core Arguments for Reform
- Curbing Asset Grabbing: When minorities are forced to flee through deceit, force, or coercion, opportunistic elements within the majority often reap immediate material benefits. Strict enforcement of the law "currently lacking" is essential to halt this predatory behavior.
- The Demographic Shift: Systemic domination and humiliation have driven the Hindu population down from roughly 30% in 1947 to roughly 9% today.
- The Gandhian Solution: Gandhi's precepts of ahimsa provide a robust framework to address modern socio-political and economic oppression.
- Shared Responsibility: Overcoming a toxic communal environment requires proactive, joint engagement from both majority and minority communities.
- A Global Call to Peace: Prime Minister Tarique Rahman's address at the United Nations General Assembly can be viewed as reflecting the spirit of Mahatma Gandhi. By emphasizing that global transformation relies on humanity rather than lethal weaponry, the Prime Minister projected a powerful message of peace on an international stage, echoing the timeless ideals of non-violence.
Constitutional Guarantees vs. Ground Reality
Article 27 of the Constitution of Bangladesh guarantees equality before the law for every citizen, while Article 28 explicitly prohibits discrimination on grounds of religion, race, caste, sex, or place of birth. Yet, as Corey Bailey, International Christian Concern's (ICC's) regional manager for Bangladesh, has noted:
"According to their Constitution, there is religious freedom in Bangladesh, but that exists only on paper. Muslims attack religious minorities with impunity."
Reflecting on Gandhi's words from February 1946:
"Now that it seems we are coming into our own, 'indiscipline and hooliganism'... ought to go, and calmness, rigid discipline, co-operation and goodwill must take their place."
Applying this wisdom today is vital to healing the fractures threatening Bangladesh's social unity.
Religious discrimination and violence against minority communities will persist unless all segments of society embrace Mahatma Gandhi's precepts of ahimsa. Fostering a just, inclusive society requires robust constitutional, legal, political, and social measures from the government, alongside grassroots cooperation from citizens of all faiths.
In a turbulent world reeling from conflict, one has to see if Prime Minister Tarique Rahman's call  at the UN positions him as a beacon of peace. While further research is needed to determine whether Gandhian philosophy directly inspired his address, the convergence of these ideals points toward a shared global aspiration: a future where humanity triumphs over division, and people of all faiths can live together in dignity, peace, and truth.
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*Director, Centre for South Asian Studies (CSAS), Dhaka