Bitter Truth
Destruction of art works manifests intolerance
THE vandalising of "Balaka" sculpture is an act of intolerance by fundamentalists. Some radical religious groups are spreading their brand of Islam that also creates hatred and fear among the ethnic minorities. Since the early '80s state and religion have been mixed. Religion became a tool for exploiting people and the secular character of the constitution was changed.
Ever since, the fires of conflict, hate and intolerance have been burning, pitting Bangladeshis against Bangladeshis. This has also generated fierce rage that is destroying the soul of Bangladesh. Otherwise sane and sober people are inciting intolerance and even sanctioning violence and murder in the name of jihad.
The growing intolerance has created ultra-religious groups preaching new ethos in the name of Islam. This has also resulted in the mushrooming of madrasas, mostly foreign funded and imparting a brand of education bereft of modernity.
The destruction of sculptures is perhaps an expression of anger, a message rather than a mission. That, and the expressed desire to destroy the Shikha Onirban, exposes the face of religious radicalism. Vandalism of sculptures is a symptom, but it could develop into a threat. Indonesia, the biggest Muslim majority country, has hundreds of sculptures in different parts of its territory.
An upsurge of extremism, zealotry, and fanaticism has shaken the foundation of our fledgling democracy. Continued apathy, ill-governance and soft treatment of terrorists created a fertile ground for the militants to operate in. With election nearing, the new threat has serious implications, not only for the present CTG but also for the next elected government.
In their quest for political space, these fanatic groups have exposed the weakness of state power. At a time when the nation needs undivided attention to fight the battle on the economic front, these disgruntled elements are reviving divisive politics, factionalism and religious bigotry. Unfortunately, memories of our liberation war and the communal riots at the time of partition of this subcontinent do not haunt us.
Tolerance and goodwill are in danger of breaking down because of the inaction of the government. What is beyond doubt is that religious fundamentalism has very little to do with theology and is purely a political tool. The ground rules of politics have to be redrawn, and fomatic medievalism needs to be exorcised from public life. Secularism, though abused by politicians and mocked by fundamentalists, remains the bedrock of our nation.
Malaysia stands out in the Muslim world for merging Islam and modernity. It has a modern economy and an educated urbane work force, and the diverse ethnic and religious populations coexist peacefully. Women occupy the highest ranks of decision-making and even outnumber men in the universities of Malaysia. This has been achieved because, it is a Muslim country with a vision blended with modernity.
The success of Malaysia in building a vibrant economy and a cohesive national identity from a patchwork of cultures has shown that Islam guides its believers toward knowledge, progress, tolerance, good governance, promotion of human dignity, and justice.
Malaysia has been able to succeed where other predominantly Muslim countries still fall short, in large part due to how we understand our faith. Malaysia has eschewed a literalist and obscurantist understanding of Islamwhich focuses exclusively on the prohibitive and punitive aspectsfor a progressive orientation that gives primacy not only to the "letter" but also to the broader objectives of Shari'a laws.
Our understanding of religion should be both textual and contextual, drawing on the true principles of Islam to understand contemporary problems. It is this understanding that can meet the demands of modernity as well as provide a spiritual bulwark against avarice and depravity.
There are indications galore that this progressive understanding of Islam is under threat. Political Islam has taken advantage of heightened religious consciousness and tries to convince Muslims that the state of affairs in the country is anathema to the authentic vision of Islam. Self-appointed clerics increasingly claim monopoly over religious discourse and interpretation, crowding out voices of reform, progress and logical interpretation of Islam.
The growing conservatism may now be a very thin layer over the whole shell. If left unchallenged, it will mutate into a radical and reactionary force that rejects modernity, generates intolerance, and imprisons the minds of the Muslims behind the bars of dogma and blind imitation.
The country's political leadership must take steps to promote justice, equality and, most importantly, freedom for all. In such a situation, if Bangladesh surrenders to rigid conservatism and blind fanaticism, the hopes for revival and resurgence of the democratic culture and institutions and enlightened nationhood will be irreparably damaged.
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