“Bangladesh’s Shame: Hindu Targeted in BNP-Led Violence”

Poonam Sharma
A ghastly outburst of political and communal violence struck the village of Sautalpara in Paba upazila of Rajshahi early on the morning of August 6, 2025. The village lies on the banks of the Barnoi River. Over a dozen houses of native Hindu families—most of them residing in the forest (vanvasis)—were torched by attackers reportedly linked to the Bangladesh Nationalist Party (BNP), a political party growingly accused of harboring radical Islamist groups. The assault has traumatized the native population, leaving their humble huts in ruins, and their security completely eroded.

But this is more than a tale of a single isolated attack. It’s part of an ugly, broader pattern reflecting the radicalization of opposition politics in Bangladesh, where minorities—Hindus specifically—are increasingly being used as collateral damage in political wars.

The Attack on Sautalpara

The attack was early morning, purportedly led by a local BNP activist who rallied a mob of extremists. The victims were marked: twelve families residing on land belonging to the Water Development Board (WDB), land that these tribal Hindu families had possessed for decades. Eyewitnesses say homes were covered in kerosene and systematically burned with little notice. A 70-year-old woman was savagely attacked when she attempted to stop them and salvage her property.

Though there were frantic pleas for assistance, area police allegedly arrived too late, and the perpetrators had long since escaped. No arrests had yet been made at the time of this writing. Activists say such a delay is not an accident, but indicative of a systemic administrative indifference to attacks on religious minorities.

A History of Persecution

Sautalpara’s tragedy is not new, nor was it unique. Hindu and tribal populations in Bangladesh have long existed in the grip of fear, particularly in areas dominated by the BNP and its Islamist partners. In every political unrest, whether national elections or local conflicts, such populations are easy targets to become the scapegoats.

The BNP, which was the country’s mainstream political force, has in the past two decades progressively coalesced with radical parties such as Jamaat-e-Islami and adopted a sharper Islamist rhetoric to consolidate its base. This coalescence has expanded the political space to be intolerant of not only ruling party loyalists but also religious and ethnic minorities felt to stand with the secular Awami League.

BNP’s Slide into Radicalism

Having been headed by erstwhile Prime Minister Khaleda Zia, the BNP is now generally regarded as a spent force desperate for survival. As its political influence dwindles, its dependence on street violence, hate politics, and anti-minority discourse has increased. In 2013-2014, BNP-Jamaat-sponsored agitations brought the country to a standstill with countrywide blockades and arson attacks, several of which specifically targeted Hindu-owned properties and temples.

Since the Awami League came back to office with a landslide in the 2024 elections, the BNP frustration has grown in intensity. With diminished parliamentary strength and a disillusioned electorate, parts of the party seem to have resorted to more desperate and sinister strategies—such as inciting communal disturbances to destabilize the state.

State Apathy and International Silence

Though the Sheikh Hasina government has done something in the past to check communal attacks, its response is still inconsistent, particularly in rural areas. Local police and administration in most cases are accused of ignoring attacks on minorities due to either fear or political allegiances.

Globally, the issue of Bangladeshi Hindus receives little attention. Human rights organizations tend to be reluctant to mention the communal aspect of violence in Bangladesh, as they prioritize issues such as freedom of speech, media repression, and electoral integrity. But for the thousands of forest people such as those in Sautalpara, such international concerns matter little when their world is one of torched houses, shattered families, and terror.

Geopolitical Dimensions: India’s Quiet Watch

The minority problem of Bangladesh is also India’s concern, because it has a long border and a deep cultural affinity. Still, the Indian governments have consistently kept mum about the persecution of Hindus in Bangladesh, choosing instead to deal with Dhaka diplomatically on trade, sharing of rivers, and cooperation on counter-terrorism.

This silence, however, might be at a price. The constant flow of persecuted minorities out of Bangladesh—particularly Hindus—continues to influence Indian border states such as West Bengal and Assam, driving demographic unease and political tension. If violence such as Sautalpara’s goes unchecked, the issue of refugees might once again become prominent in Indian politics.

The Bigger Picture: Democracy Under Threat

The Sautalpara attack is a reminder that democracy’s pillars—pluralism, tolerance, and rule of law—are under attack in Bangladesh. Political score settling through violence and targeting marginalized communities indicate the perilous erosion of public discourse. As mainstream opposition gives way to radical populism, the room for dissent and minority rights keeps narrowing.

For the people of Rajshahi who live in the forest, the fight is not about recovering burnt houses but about recovering their dignity and the right to live in peace. Their anguish, overlooked by the media and marginalized by the political elite, is a warning to the rest of South Asia: when politics becomes extremist, it is always the weak who have to bear the cost.

Conclusion

The Sautalpara attack is not a one-off aberration but a heart-wrenching symptom of Bangladesh’s increasingly polarized and radicalized politics. Unless the political leadership of the country—both ruling and opposition parties—acknowledge the perilous direction in which they are headed, more Sautalparas will be reduced to ashes, and with them, the vision for a genuinely democratic, secular Bangladesh. The time is now—not for justice alone, but course correction.