Jews shall never forget the Holocaust, but Islamists in Bangladesh seek to erase Pakistan’s genocide against Bengalis
By Salah Uddin Shoaib Choudhury
History often serves as both a lesson and a warning, reminding humanity of its darkest chapters and urging collective vigilance to prevent their recurrence.
The Holocaust, a harrowing testament to human cruelty, remains indelibly etched in global memory, with the Jewish community resolutely preserving its significance.
Yet, a stark contrast emerges in Bangladesh, where efforts to erase or downplay the genocide inflicted by Pakistan during the 1971 Liberation War are gaining ground.
This troubling trend is not merely a reflection of historical apathy – it reveals a deeper, more dangerous alignment with extremist ideologies that prioritize religious identity over justice.
How can a nation born from immense suffering and sacrifice allow the memory of its most profound tragedy to fade?
Pakistan, notorious for its brutal acts during the 1971 Bangladesh Liberation War, committed atrocities that left an indelible scar on history.
Its military slaughtered three million Bengalis and subjected 300,000 to 400,000 women and girls to horrific sexual violence.
Despite 53 years of independence, the echoes of this genocide remain deafeningly relevant, especially as Pakistan appears poised to exploit the current socio-political turmoil in Bangladesh.
Under the shadow of rising Islamist extremism and jihadist terrorism, the very memory of Pakistan’s crimes faces systematic erasure by those who align themselves with such ideologies.
In Bangladesh today, Islamists openly call for the slaughter of Hindus, waving flags of extremist organizations like Al-Qaeda, ISIS, and “Palestine”.
These groups equate all Bengalis with Hindus – a prejudice rooted in Pakistan’s genocidal narrative. The rise of such elements reflects decades of state-sponsored religious extremism, coupled with widespread promotion of anti-Semitism, Israel-hatred, and religious bigotry.
Even ostensibly secular governments, like those led by Sheikh Mujibur Rahman and Sheikh Hasina, have indulged in Islamist rhetoric to varying degrees.
Sheikh Hasina’s branding of Jews as “evils” during a Gaza conflict underscores how deeply anti-Semitic sentiments have permeated even her administration.
This toxic atmosphere has cultivated a breeding ground for extremism, ultimately jeopardizing Hasina’s political tenure. Ironically, her ostensible efforts to combat terrorism and jihadism have often seemed more about appeasing Western nations than genuine opposition to these ideologies.
Her administration banned the pro-Caliphate group Hizb ut-Tahrir in 2009 but simultaneously cozied up to Hefazat-e-Islam, a radical organization advocating for an Islamic caliphate and opposing women’s empowerment and democratic principles.
Hefazat’s endorsement of Hasina as “Qawmi Janani” (mother of Quranic madrassas) after she granted official recognition to madrassa education is a testament to this dangerous alliance.
By enabling madrassa students to enter civil and military administration, Hasina opened the doors to the Islamization of Bangladesh’s governance.
This dichotomy in Hasina’s policies raises serious questions about her motivations. Her outreach to Muslim nations, including Pakistan, further complicates her legacy.
In April 2022, Hasina stressed regional cooperation in a message to Pakistani Prime Minister Shehbaz Sharif and followed up with a goodwill gesture of sending one ton of mangoes.
Such actions beg the question: does Hasina view Pakistan – a nation that orchestrated the massacre of three million Bengalis and the mass rape of women in 1971 – as less of an enemy due to their shared Islamic identity?
For critics, this apparent leniency toward Pakistan suggests a troubling willingness to overlook its heinous crimes against Bangladeshis.
Could it be that Hasina’s priorities lie more with preserving Islamist sentiments than upholding the memory of the genocide?
Moreover, her administration’s evident anti-Semitism, coupled with its tolerance of jihadist narratives, adds another layer of contradiction.
My personal experience serves as a glaring example of how dissent against extremism is treated in Hasina’s Bangladesh. I was falsely convicted and sentenced to seven years of rigorous imprisonment, where I endured inhumane conditions, including being confined in a condemned cell and forced to clean toilets.
My “crime”? Exposing madrassas as breeding grounds for jihadists, denouncing anti-Semitism, and advocating for normalizing relations with Israel.
These actions branded me an “enemy of Islam” in the eyes of Hasina’s administration. Remarkably, the case against me was initiated by the previous BNP-Jamaat coalition, revealing a disturbing consistency across political lines when it comes to silencing voices that challenge Islamist ideologies.
This reveals a bitter truth: whether it is Sheikh Hasina’s Awami League, the BNP, or Jamaat-e-Islami, their underlying commitment to Islamism and jihadism often takes precedence over justice, secularism, or historical accountability.
The systematic erasure of Pakistan’s 1971 genocide against Bengalis exemplifies this trend.
The Holocaust remains a vivid and unforgotten chapter in Jewish history, serving as a cornerstone for global efforts to combat anti-Semitism and protect human rights.
However, in Bangladesh, the narrative around Pakistan’s genocide is being diluted, if not entirely rewritten. Why do Islamists in Bangladesh want to forget the horrors inflicted by Pakistan?
The answer lies in their ideological alignment. For them, Pakistan is not a perpetrator of atrocities but a fellow Muslim-majority nation. This shared religious identity eclipses even the most egregious historical crimes.
This moral bankruptcy extends to figures like Muhammad Yunus, an avowed Trump critic whose Islamist affiliations further embolden jihadist elements in Bangladesh.
Under such influences, the nation teeters on the brink of becoming a haven for extremism. In their bid to appease Islamist forces, Bangladesh’s political elite – from Hasina to Yunus and beyond – are complicit in undermining the memory of 1971.
If Bangladesh is to honor the sacrifices of its liberation war, it must confront this uncomfortable reality. It must reject the romanticization of Islamist ideologies, combat the erasure of Pakistan’s genocidal history, and recommit to secular values.
Failing to do so not only betrays the legacy of 1971 but also paves the way for further radicalization.
The Jewish community’s unwavering remembrance of the Holocaust offers a powerful lesson in preserving historical memory and fighting prejudice.
Bangladesh must emulate this resilience by ensuring that Pakistan’s genocide is neither forgotten nor forgiven.
This is not merely a matter of historical justice but a prerequisite for safeguarding the nation’s future against the specter of extremism and religious bigotry.
The selective memory of Bangladesh’s political and Islamist forces regarding the 1971 genocide perpetrated by Pakistan is not merely an act of historical betrayal – it is a grave injustice to the millions who perished and the countless women who endured unimaginable atrocities.
By prioritizing religious solidarity over the truth, these forces undermine the very foundation of Bangladesh’s independence and dignity.
This silence, fueled by Islamist ideologies, paves the way for further radicalization and erodes the secular values upon which the nation was founded.
The Holocaust remains a global reminder of the perils of unchecked hatred and the necessity of preserving historical truths to prevent future atrocities.
Similarly, Bangladesh must resist the tide of ideological appeasement and the erasure of its painful past. Remembering the genocide is not only about honoring the victims – it is about safeguarding the nation’s identity and ensuring that such horrors are never repeated.
If Bangladesh fails to confront this deliberate amnesia and continues to align itself with Islamist extremism, it risks losing its soul.
The fight against such erasure is not just a historical obligation – it is a moral imperative, crucial for justice, peace, and the preservation of a secular, inclusive society.
Source : Blitz
