The plight of Hindu minorities in Pakistan and Bangladesh is a significant yet often underreported aspect of the broader discourse on religious freedom and minority rights in South Asia. While both countries provide constitutional guarantees of religious freedom, the reality for Hindu communities often tells a different story. From instances of violence and discrimination to systemic social and economic challenges, Hindus in Pakistan and Bangladesh face a complex array of issues. This article explores the persecution faced by Hindus in these countries, their ongoing struggle for rights, and the adoption of Crypto-Hinduism, especially in the context of the recent violent coup in Bangladesh and its implications for the Bengali Hindu population.
Hindus constitute approximately 7 per cent of Bangladesh’s population, primarily concentrated in the southwestern regions and urban centres. The Hindu community in Bangladesh is diverse, with a rich cultural and religious heritage. However, they have faced violent attacks, particularly during religious festivals and periods of political unrest. These attacks often target temples, homes, and individuals. The communal riots of 2013 and 2014, which saw widespread violence against Hindu properties and temples, are notable examples. Unfortunately, with the fall of the Sheikh Hasina government, the spectre of terror and violence against minorities has once again resurfaced.
In the aftermath of Bangladesh’s political crisis, Hindus have once more become soft targets. What began as a student protest quickly became an excuse for Islamists to commit violence against Hindus. The Hindu population, which was 7.95 per cent in 2022, has continued to decline, reflecting the tragic circumstances faced by the community. Despite over 200 attacks on religious minorities, including Hindus, Buddhists, and Christians, and the damage of approximately 20 temples since August 5, global media has often downplayed the plight of Bangladeshi Hindus, reducing it to just another case of minority oppression. This oversimplification fails to address the complexities of the issue. Each act of persecution has its root causes and should be examined individually. The hatred toward the Hindu community is undeniable, and it is essential to understand how Hindus have adopted Crypto-Hinduism as a survival strategy.
Crypto-Hinduism is a complex subject to study, with available material being scarce. We are left with fragmentary information from a few researchers if we exclude certain reports. By its very nature, Crypto-Hinduism leaves little direct evidence. Often, it is presented in a confused state, giving the impression of a mixed religion resulting from an incomplete Hindu conversion. In Crypto-Hinduism, elements of Christianity, Islam, and Hinduism coexisted. Until the mid-nineteenth century, the Greeks called this phenomenon “dipistia.” The defining characteristic of Crypto-Hinduism is the concealment of Hindu beliefs while outwardly conforming to another religion. This paper attempts to assess the available evidence and evaluate the role of Crypto-Hinduism in South Asia.
Since Bangladesh’s inception, Hindus have faced existential crises and security concerns, leading many to conceal their true religious identities in public due to the fear and pressure exerted by the radical majority. These conditions have given rise to the concept of the Crypto-Hindu—a survival tactic where Hindus publicly profess Islam while privately maintaining their Hindu faith. This strategy helps them navigate the social and religious dominance of the Islamic majority. The practice of living a dual life for safety has historical precedent. Early Christians practised crypto-Christianity to avoid persecution by the Roman Empire. In South Asia, Crypto-Hinduism among Goan Catholic converts was a criminal offence in Portuguese Goa between 1560 and 1821. Some native Goans were accused, arrested, and even sentenced to death if convicted of being Crypto-Hindus.
Stories of Hindus under siege and practising Crypto-Hinduism are numerous but have been largely ignored by pseudo-intellectuals and so-called liberal advocates, often portrayed as champions of tolerance. It is important to remember that joining a new community does not necessarily signify an inner change or transformation. Changing religious affiliation does not always reflect a shift in personal beliefs or values. This brings us back to the plight of the Hindu minority in Bangladesh, who constantly live in fear due to Jamaat-e-Islami’s communal politics and violent campaigns. Under such oppressive conditions, embracing Crypto-Hinduism becomes a viable option. Similar to the Goa Inquisition, which persecuted suspected secret Hindus or Islamic sultanates that unleashed violence against native populations, radical Islamists in Bangladesh and Pakistan are once again targeting Hindu communities.
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