Causes behind Backwardness of the

Indigenous Women in Bangladesh: A Study

in Mymensingh District
∗
Khan Sarfaraz Ali

Abstract
Bangladesh is a gendered society like any other. In a gendered society women and men must
conform to the dominant values. When the whole world is marching forward to achieve
millennium development goals; our women are remaining at the back stage in many cases. It is
evident from different reports that women in our country are remaining subordinate to men in
almost all aspects of their lives. Especially the indigenous women are still backwarded in
many areas. The present study is an endeavor to illustrate the causes behind the backwardness
of the indigenous women in Bangladesh with a view to show a gateway for their greter
wellbeing. The study has been undertaken to contribute to both our general knowledge of
tribes and to suggest a series of action to the concerned authority. This piece of writing will
work as a basis for the policy makers and plan executors to adopt rtealistic plans to empower
and enlighten the indigenous women to compete everywhere in life.

Methodology
This study is the outcome of a series of interview and life experiences of the tribal women of
Bangladesh. Though the study is based on primary data, secondary informtion also has been
used to enrich the structure. This is a qualitative type of study and case study method was
applied for this purpose. A questionnaire containing both structured and unstructured
questions was devloped to collect data from the respondents. Direct participation with the
daily activities of the indigenous women and observation techniques were also active during
the study. Sixty indigenous women from the sudy areas were interviewed directly to gather
information.

Study Area
Secondary data shows, few studies have been conducted in Chittagong hill areas earlier to
find out the problems of the indigenous people. But still there is a lack of sufficient
studies in Mymensingh region. A significant number of the indigenous people especially
the Garos, Hajong, Oraon, Dalu and Banai live in Mymensingh district. As a renowned area
for the indigenous people in Bangladesh, Mymensingh district has been selected as the study
area and three different Upa-zilas of the district like: Muktagacha, Haluaghat and Dhubaura


Associate Management Counselor, Bangladesh Institute of Management (BIM)
sarfarazbim@gmail.com / 01817528067
were selected to get necessary information.

Introduction
Most of the people of Bangladesh belong to one ethnic and linguistic group and share one
religious faith. But it has also a large number of indigenous people, minorities, living in both
plain land and hill areas of Bangladesh. According to the official figures, about 98 percent
people are Bangalees (Bengalis). It is often said and image given in the overseas that
Bangladesh is the land of the Bangalees or Bangladeshis. In terms of language it is true that
about 98 percent people of Bangladesh speak in Bangla (Bengali). But unfortunately it is not
said that about 2 percent people of Bangladesh are not Bangalee. Bangladesh is a multicultural,
multi-religious and multilingual country. These 2 percent indigenous people have their own
language, alphabets, numbers, culture, religion and civilization. The economic and agricultural
activities of the indigenous people of the hill areas are different from the economic and
agricultural activities of Bangalee and plain land indigenous people.1 The economic activities
of the indigenous people living in plain land areas are similar to that of the Bangla speaking
people. Bangladesh's tribal population live primarily in the Chittagong Hills and in the regions
of Mymensingh.

Bangladesh is also a home of about 15 percent Hindus, Buddhist, Christian and Indigenous
people. About 49 different communities of indigenous origins live here in the hills and in the
plain lands for centuries. The indigenous people and the minorities are deprived and
discriminated in many ways. Situations of the indigenous people, minorities and their rights at
the global level also are not bright. According to current estimates, there are more than 370
million indigenous people spread across 70 countries of the world. Today, these indigenous
people throughout the world including the indigenous people of Bangladesh are fighting to
protect their life, cultures, traditions, knowledge and civilizations.2

Terminology Related to Indigenous People

Social reality has shown time and again that categorization is a process and that social
groups are always liable to modification and dissipation. The categories that we encounter
today have not always existed in the same constellation, or even existed at all. New
ones are being created and others disappear. Race is one such social category that
still wields monumental power. Even though it is as much a product of human perception
and classification as nations or

1
Elen Bal. They ask If we eat frogs: Social Boundaries, Ethnic Categorisations, and the Garo People in
Bangladesh. 2000.
2
Muhammed Kamal Uddin. Rights of Indigenous People and Minority Issues in Bangladesh. 2006.
Ethnic communities are, in many societies, the idea of biologically distinct races remains a
fixture in the popular mind, a basis for social action, a foundation of government policy,
and often a justification for distinctive treatment of one group by another.3 Tribe is
another such notion that has the connotation of being fixed and essentially biologically
determined. As a social category, it greatly resembles popular perceptions of race. Willem
van Schendel pointed out that the way in which (South Asian) tribes have been depicted -
as if they share a number of 'essentially tribal characteristics' that are fundamentally
different from, even opposite to, 'civilized' society- shows a striking similarity with
Orientalist reprentations of people from the Orient (as described by Edward Said).4
The Garos of East Bengal (and later East Pakistan and Bangladesh) are one such social
grouping that are considered part of this category of South Asian tribes. Like the tribal category,
Garos have not always existed in the same way, had the same characteristics, or carried the same

label.

Alternatives for tribes are 'Scheduled Tribes', Indigenous Peoples, aboriginals, adivasis,
upojatis, paharis, and jummas. The English term tribe or tribal was first introduced in Bengal
by British colonial administrators and foreign anthropologists. Since then the word has become
more or less incorporated in the Bengali language. So-called 'tribal characteristics' such as being
primitive, isolated, simple, undeveloped, believers in local religions, or having specific tribal
political and economic arrangements rarely make any sense. While some authors argue that
tribe was essentially a colonial construct, a colonial category. Recently, another English term
has gained popularity in both English and Bengali: Indigenous People. This expression has
become particularly popular since 1993, the United Nations Year for Indigenous Peoples.
'Indigenous people' was a clear concept in the Americas, where it was developed and first
gained currency: the Amerindian population was indeed compared to the later immigrants from
Europe, Africa, and Asia. In South-Asia, the concept is less clear, as recent immigration from other
continents is not the issues and the idea of indigenity is contested.

Adivasi is a common term in both Bengali and English. In Bangladesh, the term was not
popular until quite recently. Adivasi coined from the Sanskrit ‘adi’ (meaning ‘beginning’ or ‘of
earliest times’) and ‘vasi’ (meaning ‘residents of’), is a close translation of `aborigine'. It also
incorporates the idea that the adivasis are the original inhabitants of South Asia.5 Bengali terms
for non-Bengali groups are upojati, pahari, or Jumma. Uojati has connotations similar to the English
word tribe. It refers to uncivilized, less developed, and innocent peoples who live more or less isolated
3
Stephen Cornell and Douglas Hartmann. Ethnicity and Race Making Identities in a Changing World. Thousand Oaks.
London and New Delhi: Pine Forge Press. 1998.
4
Willem van Schendel, The Invention of the "Jummas": State Formation and Ethnicity in Southeaster Bangladesh.
Modern Asian Studies. 1992
5
Hardiman. The Coming of Devi: Adivasi Assertion in Western India. 1995
from the mainstream of civilized Bengali society. The term is increasingly being rejected by the peoples
concerned. They argue that upojati is a derogatory concept which suggests that they
are of a lower order than the Bengalis, who form a jati or nation, whereas, an upojati is a merer sub-
nation. Pahari or Paharia refers to both tribes in general and people who live in hills or mountains. It
has been argued that the name was originally given by lowlanders to their hill dwelling neighbors in the
Rajmahal Hills in Bihar. In Bangladesh, Pahari is also used to refer to one specific community in
Northwestern Bangladesh. Pahari is thus a term which has once been imposed by others on the basis
of environmental aspects. Yet hill-dwelling people have also utilized the term pahari to forge a
common identity and to distinguish themselves from plains people.6

Contemporary notions of tribe, upojati, adivasi, pahari or Indigenous peoples, suggest the
existence of a single category of people who can be grouped together on the basis of a number
of shared characteristics. The pejorative label to this category has hindered the people included
from being considered equal citizens. It has presented its members with a number of obstacles
on top of the social and economic problems that so many South Asians have to deal with today.

Scenario of the Indigenous People in Bangladesh

In Bangla (Bengali) indigenous people are commonly known as ‘Adivasi’ (original inhabitant).
The indigenous people of Bangladesh unanimously demanded to be introduced and known as
‘Adivasis’ not in any other names which are derogatory. In Bangladesh there are about 49
different indigenous communities living in the plain lands and hill areas. They are : 1. Garo, 2.
Khiang, 3. Mro/Murong, 4. Bom, 5. Chakma, 6. Chak, 7. Pankhu/Pankhua, 8. Lusai, 9.
Marma/Mog, 10. Tripura,11. Tonchonga, 12. Rakhain, 13. Khashia, 14. Monipuri, 15. Kuki,
16. Ushai, 17. Lauua, 18. Khumi, 19. Hajong, 20. Banai, 21. Koch, 22. Dalu, 23. Shantal, 24.
Paharia, 25. Munda, 26. Mahato, 27. Shing, 28. Kharia, 29. Khondo, 30. Gorkha/Gurkha,
31. Pahan, 32. Rajuyar, 33. Mushar, 34. Hodi, 35. Palia, 36. Mikir, 37. Rai, 38. Bedia/Bede, 39.
Bogdi, 40. Kol, 41. Rajbongshi, 42. Patro, 43. Muriar, 44. Turi, 45. Mahali, 46. Malo, 47.
Khatria Barman, 48. Gondo, and 49. Kachhari.

Since there were no ethnographical survey of the indigenous people of Bangladesh, it is very
difficult to present an accurate count of their number. The indigenous people constitute roughly
two percent of the total people of Bangladesh. They exist and live almost all over Bangladesh.
According to the Government Census Report 2001(BBS), the total numbers of indigenous
people were estimated to be 632,216. Of this, 43.7 percent were estimated to be Buddhist, 24.1
percent Hindu, 13.2 percent Christian and 19 percent classified as ‘other’. But this figure has
been deliberately shown low in order to show the marginality of the indigenous people. Some
claim that the number of both plain land and hill tracts indigenous people could be more than
6
Prashanta Tripura. The Colonial Foundation of Pahari Identity. Journal of Social Studies. 1992.
2500,000. Many indigenous people can speak Bangla (Bengali) although they have their own
language. Indigenous languages have assimilated many Bangla words in to their own language.
The indigenous people who have been formally educated through the formal school systems
can speak and write Bangla fluently. The indigenous people of Bangladesh belong to six
linguistic categories: Aryan, Dravidian (Paharia and Oraon), Austro-Asiatic or Mon-Khmer
including the Khasi and Munda languages and Tibeto-Burmese including the Kubi-Chin and
Bara languages. Bangla language and culture evolved in Bangladesh from pre-existing cultures
and borrowed from east, west and north.

By ethnic origin, the indigenous people are Proto-Australoid and Mongoloid. By religion the
indigenous people of the Chittagong Hill Tracts-CHT are mainly Buddhist. The Khasi and
Mandi are Predominantly Christian. The other indigenous people have retained their original
animism. The Hajong have affiliated with Hinduism while Rajbansi are either Hinduanized or
have converted into Muslim. The most populous indigenous people in Bangladesh are the
Santal, estimated to be more than 200,000 are number. The number of Chakma people has
been estimate as approximately 200,000. The number of Garo people are about 100,000;
Marmas about 70,000 and Mandi 60,000.7 Again, these numbers do not give the actual figures
of these major indigenous communities of Bangladesh. In order to ascertain actual number and
socio-economic and political condition of the indigenous people of Bangladesh there is an
urgent need for a thorough ethnographical survey in Bangladesh.

The indigenous people were originally people of the hills, mountains and forests. The Mandi
migrated from the Himalayan foot hills of Meghalaya long ago when the plain were sparsely
populated. The plain land indigenous people of Bangladesh are now dependent mainly on
settled agriculture like other Bangalee Muslims and Hindus. They abandoned practices of slash
and burn cultivation. The ‘Mandi’ meaning ‘the People’, who are also known as Garo, live in
the north-central Bangladesh, east of the Ganges and the Brahmaputra. The ‘Santal’ live in the
north-west. The indigenous people are different from the Bengalee Muslims and Hindus
ethnically, culturally, religiously and linguistically. The indigenous people are generally open,
friendly, generous, simple and honest. A small number of indigenous people of the plain land
areas live in the urban areas but maintain strong relationship with their ancestral lands in the
rural areas.

Historically and traditionally the indigenous people have a love and respect for nature. They
believe in the world of ‘spirits’ which exercise control over nature and their lives. Their
original animism pervades their thoughts and feelings. Religion is not a personal phenomenon
for them. They generally express their religious feelings in a communal way rather than an
7
http://www.ilo.org/wow/Articles/lang--en/WCMS_082012/index.htm
individual way. These religious practices intensify social solidarity the feeling of belonging to
a specific cultural group. There is a deep interrelation between their religious belief and their
social structure. The communal spirit is strong and according to their law and custom all land is
the property of community. Public ceremonies celebrations and rites for the occasions of birth,
marriage, death etc. reinforce their solidarity.

Situation of the Indigenous Women in Bangladesh

Indigenous societies are matrilineal. The inheritances of property possess through daughters.
For economic reasons and because of losing lands in the villages, many indigenous people are
coming to the towns, cities and semi urban areas for jobs and employment. The influence of
Christianity and its modern education also are contributing to the migration of the indigenous
people to city centres. A large number of them now work as domestic workers, care takers,
sales-girls, beauticians, garments workers, nurse etc. in the urban areas. This mobility and
migration of the indigenous people to the urban areas to earn their livelihood is also
responsible for their vulnerability to various forms of oppressions, abuses and insecurities.

Most indigenous women's lives remain centered on their traditional roles, and they have
limited access to markets, productive services, education, health care, and local government.
This lack of opportunities contribut to high fertility patterns, which diminished family well-
being, contribut to the malnourishment and generally poor health of children, and frustrated
educational and other national development goals. In fact, acute poverty at the margin appear
to be hitting hardest at women in Bangladesh. As long as women's access to health care,
education, and training remain limited, prospects for improved productivity among the female
population remain poor. The economic contribution of indigenous women is substantial but
largely unacknowledged. In most cases they are responsible for most of the post-harvest work,
which is done in the chula, and for keeping livestock, poultry, and small gardens. A major
portion of them largely depend on domestic and traditional jobs. Those with more education
work in government, health care, and teaching, but their numbers remained very small.

UN Role for the Indigenous People

The United Nations (UN) has set up a Permanent Forum on Indigenous Issues to ensure that
the rights of the indigenous people are not violated and that they have access to basic rights
throughout the globe. The UN Permanent Forum on Indigenous Issues is an advisory body to
the Economic and Social Council, with a mandate to discuss indigenous issues related to
economic and social development, culture, the environment, education, health and human
rights.8 The UN believes in ensuring full participation of the indigenous peoples and the
minorities of each and every country in formulating policy principles and planning, executing
8
http://www.un.org/esa/socdev/unpfii/
and monitoring programs and projects aiming at protecting their rights and ending injustices,
inequalities, hunger and poverty. Taking note of Human Rights Council resolution of June
2006, the Council adopted the text of the United Nations Declaration on the Rights of
Indigenous Peoples (including 45 articles). Article 22 bis of the declaration stated “particular
attention shall be paid to the rights and special needs of indigenous elders, women, youth,
children and persons with disabilities in the implementation of this.”9

The UN and the representatives of the indigenous people of the world may adopt a definition
of “Indigenous” acceptable to all to avoid confusions and derogatory definition of the term,
“Indigenous”. The UN, the national Governments, Non-Government Organization-NGOs and
different professional bodies must recognize and respect the inherent knowledge of indigenous
people. People other than indigenous and minorities must remember that the entire population
of the globe could benefit from the knowledge and practices of the indigenous people.
Therefore, all must endeavor hard to protect them from extinction that will also ensure
protection of their resources, culture and civilization.

Legal Status of the Indigenous People

The Constitution of the Peoples' Republic of Bangladesh states that all citizens are equal
before the law and are e n t i t l e d t o e q u a l p r o t e c t i o n o f l a w [ p a r t s I I I , A r t i c l e :
2 7 ] . T h e n a t i o n a l Constitution also outlaws discrimination on grounds of race,
religion and place of birth. Article 28(1) clearly stated, “The State shall not
discriminate against any citizen on grounds only of religion, race, sex, or place of
birth.” The Constitution encourages the indigenous people to join any employment by stating
“No citizen shall, on grounds only of religion, race, caste, sex or place of birth, be ineligible
for, or discriminated against in respect of, any employment or office in the service of the
republic [Article: 29 (2)].” Article 10 acknowledges the indigenous women by stating “Steps
shall be taken to ensure participation of women in all spheres of national life.”10 At present, the
Government is so concerned about the indigenous people that they can avail any sort of legal
support on demand. But due to their ignorance and unawareness; they fail to get the advantages
of legal benefits in most cases.

Findings of the Study

Though Bangladesh society is largely monocultural, there are a notable number of
indigenous communities living within it. The majority number of these groups is
concentrated in the Chittagong Hill Tracts (CHT), and in parts of Mymensingh, Sylhet,

9
Report of Human Rights Council, UN, 23 June 2006
10
Constitution of the Peoples' Republic of Bangladesh
Dinajpur and Rajshahi. All together the country has more than 40 different major
indigenous communities, each with distinct identities, unique languages and separate
cultures. The diversity of the indigenous peoples of Bangladesh cannot be captured
with a single definition, yet they exhibit many fundamental characteristics in common11.
Importantly, they have identified themselves as members of a distinct cultural group that
shares an historical connection to ancestral territories. This identification is reinforced by
their use of an indigenous language, often distinct from the national language.

The study reveals, the majority of the indigenous women, about 70 percent work as day
laborers part time or seasonally, usually in post-harvest activities, and receive payment in kind
or in meager cash wages. Another 30 percent, are involved in NGO job, petty business or
private jobs like: beautician, nurse, cleaner etc. Their income is essential to household
survival. Following table shows a brief picture of the indigenous women in Mymnesingh
district:
Table - 1: Indicators expressing the situation of the indigenous women in Mymensingh
Indicators Response No. of Respondents (%)
Age limit 20 - 30 40 66.67
30 - 50 20 33.33
Total - 60 100
Religion christianity 60 100
others - -
Total - 60 100
Marital status married 50 83.33
unmarried 10 16.67
Total - 60 100
Family type nuclear 55 91.67
joint 05 8.33
Total - 60 100
Occupation NGO work 12 20
day labor 08 13.33
cultivation 34 56.67
petty business 04 6.67
private job* 02 3.33
Total - 60 100
Earning source self 56 93.33
spouse/others 04 6.67
Total - 60 100
Marriage at early age 02 3.33
middle age 58 96.67
Total - 60 100
Respected in the society simply honored 51 85
do not get respect 07 11.67
dishonored 02 3.33
Total - 60 100
Socio-economic condition good 03 05
average 12 20
11
Miller, Jonathan B. Many Languages, One Voice. June 2006
 poor 38 63.33
deprived 07 11.67
Total - 60 100
Type of social services old age allowance 04 6.67
widow allowance 03 05
medicare facility 12 20
relief support 10 16.67
police protection - 00
no service 08 13.33
VGF 13 21.67
loan facility 10 16.67
legal support - 00
Total - 60 100
* jobs like: beautician, nurse, cleaner etc.
It is evident from the table that the indigenous women themselves are the earning member in
their families (93.33%). Their family structure is mostly nuclear (91.67%). Most of them
addressed their socio-economic condition as poor (63.33%). A portion of them feel deprived
in the society (11.67%). Majority of the indigenous women are simply honored in the society
(85%). Some of them do not get any additional respect (11.67%) and some have the feelings
of being dishonored (3.33%). In case of social services, most of them receive old age
allowance, widow allowance, medicare facility, VGF card, relief support and loan facility.
But it is really pity that they do not get any kind of police protection or legal support. These
indigenous women face a huge dose of problems and hazards in their daily life that is still
unknown to the society. Following table illustrate such problems that they usually face and
feel:
Table - 2: Problems the indigenous women face usually
Type of problem No. of respondent Percentage (%)
Exploitation 06 10
Harassment 17 28.33
Sexual abuse 28 46.67
Discrimination 06 10
Deprivation 02 3.33
Social abuse 01 1.67
Total 60 100

Major portion of the respondents expressed their view as victim of sexual abuse (46.67%).
Another portion (28.33%) mentioned harassment as an acute trouble they usually face. The
term exploitation (10%), discrimination (10%), deprivation (3.33%) and social abuse (1.67%)
have been mentioned simultaneously that they do not want to see in their daily life. In respect
to the causes behind backwardness of the indigenous women in Bangladesh, they stated
different issues (table-3).
 Table - 3: Causes behind Backwardness of the Indigenous Women in Bangladesh
Causes No. of respondent Percentage (%)
Lack of education 09 15
Lack of awareness 12 20
Traditional outlook 06 10
Lack of skill 08 13.33
Social discrimination 04 6.67
Lack of legal knowledge 09 15
Ignorance of rights 06 10
Lack of unity 06 10
Total 60 100

Majority of them blamed lack of awareness (20%) as the primary cause that made them back
warded than others. Rest of them mentioned lack of education (15%), lack of legal
knowledge (15%), lack of skill (13.33%), traditional outlook (10%), ignorance of rights
(10%), lack of unity (10%), and social discrimination (6.67%) as the main causes behind their
backwardness. In a word, indigenous women often face disproportionately high mortality
rates, low literacy rates and high levels of poverty due to the mentioned causes. It is their firm
belief, if these causes are eliminated from their life and society; indigenous women can lead a
sound and peaceful lives like others.

Conclusion and Recommendations

On the basis of the above discussion it is wise to show a gateway that may break the silence to
bring out the entire development of the tribal women in Bangladesh. In the light of the study it
is heartfelt demand of the indigenous women that Government as well as the concerned
organizations may initiate pragmatic skill development programs that will proof them eligible,
competent and skilled for a civil job. In order to increase their literacy rate, scholarship
program and educational opportunity at remote areas may be encouraged. As an honor to our
constitution, indigenous women should be given preference in the job market. Small and
medium entrepreneurship initiative through loan support may be launched. Awareness
development campaign may play a vital role in their development process. With a view to
educate them with the concept ‘Gender sensitivity’ a series of workshop, seminar, training
programs and conferences may be designed. Above all, a commitment for the total welfare of
the indigenous women is earnestly required from each corner. Here, the researchers, trainers,
media executives, journalists and other professionals who are willing to work for them can
work as agents of change for the betterment of the indigenous people.

------
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