Peoples of the Nature and Their Rights

By Mesbah Ul Haq
A long run for rights ended in 1994 when the indigenous peoples around the world found something to rejoice en masse for the first time in their life. The top world body had decided to recognise them as a separate identity what they had been demanding for over a century. After 46 years of universal declaration of human rights, that year United Nations formally recognised indigenous people's rights by taking up the draft UN declaration on the rights of indigenous peoples. Ten years later, in 2006, the UN Human Rights Council formally adopted Declaration on the Rights of Indigenous Peoples. The declaration was outcome of the second International Decade of the World's Indigenous Peoples (1995-2004). One of the objectives of the Decade was the promotion and protection of the rights of indigenous peoples and their empowerment to make choices which enable them to retain their cultural identity while participating in political, economic and social life, with full respect for their cultural values, languages, traditions and forms of social organisation. Since the UN Working Group on Indigenous Populations held its first meeting on 9 August 1982, the same day is now being observed throughout the world as the International Day of the Worlds Indigenous Peoples. Being one of the member countries of the UN, Bangladesh is also going to observe the day with due importance and commitment. Indigenous peoples inhabit large areas of the earth's surface. Spread across the world from the Arctic to the South Pacific, they number, at a rough estimate, some 300 million. Indigenous or aboriginal peoples are so called because they were living on their lands before settlers came from elsewhere. They are in fact the descendants of those who inhabited a country or a geographical region at the time when people of different cultures or ethnic origins arrived. The new arrivals later became dominant through conquest, occupation, settlement or other means. Among many indigenous peoples around the world there are over 35 different tribes in Bangladesh. These peoples have retained social, cultural, economic and political characteristics which are clearly distinct from those of the other segments of our national population. Throughout human history, whenever dominant neighbouring peoples have expanded their territories or settlers from far away have acquired new lands by force, the cultures and livelihoods, even the existence of indigenous peoples have been endangered. The threats to indigenous peoples' cultures, languages and lands, and to their status and legal rights as distinct groups and as citizens of the land takes most far away from what they once used to live in peace, happiness and in harmony with nature. Historically, in the process, many ethnic groups of indigenous people had wiped off completely and others are almost on the verge of extinction. Consequently, with a few exceptions, the rest of them are now actively seeking recognition of their identities and ways of life. Similarly they have been vocal in demand to uphold their longstanding cultural heritage and use of their mother tongue as a medium of communication in the society.

As Bangladesh is predominantly a single culture land where most of the people speak one language and practice a single religion, on the basis of such reality it is natural to think of it as a monoculture country where a small minority of indigenous peoples have little role to play in the mainstream culture and national life. On the contrary indigenous population, although small in number, represents a rich variety the importance of which in no way can be underestimated. It is not the number that matters but the unique form and expression of culture of indigenous peoples that is of prime importance. Naturally, their culture and artistic expressions turn Bangladesh's apparent monoculture into a colorful mosaic of great variety that adds to the richness of our national culture.

The vast majorities of the people of this country, over 98%, belong to one ethnic and linguistic group (Bangalee and Bangla) and mostly, over 84%, share one religious faith (Islam). But there are a large number of indigenous peoples (often called as tribes, tribal peoples or groups or communities, aborigines, Upojati, ethnic groups or communities, and Adivasis) who constitute a mere minority. But the peoples who constitute them, mostly now prefer to be called aborigines or Adivasis. Despite of ethnic homogeneity of its population indigenous peoples of Bangladesh live primarily in the rural areas of Chittagong Hills and in some regions of Mymensingh, Sylhet, Rajshahi, Dinajpur, Barguna and Patuakhali where most live on shifting or Joom cultivation. Mostly descendents of Sino-Tibetan origin having distinctive Mongoloid features, others are of Dravidian and Austro-Asian origin. Diversity in their social organization, language, dialect, food and drink, social rites, housing, dress, ornaments, beautification, celebrations, festivals, religious beliefs, taboos, farming, marriage, birth and death rites, property rights and other social customs are worth distinctive of those of the rest population. A recent study has identified over 35 different communities of indigenous peoples living in Bangladesh. They are called, by the names of the tribe they represent, as Chakma, Marma / Mogh / Mog / Magh / Mug, Tripura / Tripuri / Tippera / Tipra, Santal / Saontal, Garo, Manipuri / Monipuri / Meithei, Tanchangya, Hajong, Rakhaine, Mru / Mro / Mroo, Mrong / Murong / Mrung, Lushei / Lusai / Lushai, Oraon / Urang / Urao, Munda / Mundari, Khasia / Khasi, Reang, Mandi / Mandai, Buno / Buna, Kuki / Mizo, Pankho / Panko / Pankhu / Pankhua, Khajon, Bawm / Bum / Baum /Bam, Kurmi, Bedey, Bagdi, Khumi / Komi / Khami / Kami, Bon, Mahat / Mahato / Mahati, Rajbangshi / Rajbonshi / Rajbansi, Mahali, Chak / Sak / Tsak / Thak, Pahari / Paharia, Khyang / Khyen, Urea, Malo, Koch / Kots / Kuch / Coach, Bagdi, and Malpahari.

While mostly Buddhist by religion others are Hindu, Christian, animist and of other beliefs. But whichever religion they follow, religious practices of many are largely animistic and are rich in rituals and rites. Some of the tribes are influenced by the majority Bangalee culture but still there are many whose cultural makeup are characterized by considerably less Bangalee influence. Though rich in their cultural heritage, except only a very few, no other tribal language has script of their own. Only Monipuri, Rakhain, Mro, Marma & Chakmas have their own script. As they lack in any written structure and alphabet to read and write, medium of their education fully depends on alien languages. Interestingly, having a written language or not, many of their languages have grammatical similarities with Bangla and other nearby languages. But the diversity in their dialects, philology, morphology, phonology, syntax, prosody, idioms and folklore are worth matters of intellectual interest. Unique proverbs and traditional sayings of the indigenous peoples are another source of their cultural identity and ethnic strength. Like any other folk tradition, their songs and dance truly reflect their beliefs and customs that evolved through their experiences over ages. Though they lack in creative literature but they are rich in folklore literature comprising of such elements like tales, riddles, fables, ballads, lyrical plays, ghost stories and stories of the kings, queens and the gods. Remarkable that, the inner strength of their traditional art forms and cultural traditions finds its way in our national life that flows like undercurrents in the mainstream society. It should be specially mentioned here that the new theatre movement of Bangladesh has contributed a lot in this respect that search and recognise indigenous cultural identity and expressions at the national level that in turn led them to reevaluate their set beliefs and ideas that they inherit with pride.

Now, there is no escape in rejecting that despite of the richness, colour, variety and beauty of their culture, like most of the countries indigenous peoples of Bangladesh are very much marginalized. From the point of view of the level of political and economic conditions in which they live, they traditionally represent the weaker section of the population and face greater odds in their livelihood, with denial of their uniqueness in life, living, class and culture. In this respect Bangladesh is no different story. In spite of the fact that placement of religion in a vital position in our constitution through the 14th Amendments and, as a recent phenomena, some attempting to brand Bangladesh as a moderate Muslim state its name still stands as the Peoples Republic of

Bangladesh where all citizens, irrespective of their cast, creed, religion, sex, etc., are literally meant to be treated equal. Ours being a peoples republic though the constitution ensures equal rights to all, our indigenous peoples' voice as heard in public and reported in the media does not endorse that they feel secured and treated equal. No matter what and how much is said in favour or against, the very feeling is not conducive to our national integrity and development, rest our security. They now want to uphold their rights, especially those outlined in the UN Declaration on the Rights of Indigenous Peoples that addresses a wide range of human rights issues. The Declaration incorporates elimination of discrimination, basic human rights principles, as well as special areas of action in the fields such as health, housing, education, language, culture, social and legal institutions, employment, land, political rights, religious rights and practices, and equality in the administration of justice for all indigenous peoples. So it is primarily the government and majority of the population who can play a pivotal role in this respect so that one of the weaker but very important parts of our nationhood finds itself comfortable beside others on the path of our economic and social development towards national emancipation.

Since open, free and fair relationship of the indigenous peoples with the government is a prerequisite to the process of their integration into the march for national advancement, recognition of their rights as outlined in the UN Declaration needs to be addressed properly for implementation. But in some cases and under certain circumstances such relations need to have a legal foundation in treaties, agreements and other arrangements. CHT Peace Accord between the government and the Parbotya Chattogram Jana Sanghati Samity (PCJSS) in December 1997 had therefore been a milestone in this matter though many issues of the accord are yet to be addressed and resolved as agreed. The accord was an important step forward in consideration of the human rights problems facing indigenous peoples living there. In consideration of implementation of the treaty and elapse of long 10 years since its signing, establishment of good governance in CHT along with recognition of their traditional ownership of land and pragmatic review of the decision for setting up eco-parks in places where indigenous peoples live are mere what can be naturally expected. Otherwise improvement of the overall conditions of indigenous peoples and their integration into the mainstream along

with development activities in the region shall fall prone to be hampered for which the nation might have to pay toll in the long run. As this year's theme of the International Day of the Worlds Indigenous Peoples is 'Indigenous People's Right to Their Mother Tongue and Culture', special attention should be given to the issues of their language, education and cultural expressions. So documentation of their available and lost scripts along with their traditional cultural activities is the prime demand of the day. As Bangladeshi we are proud that our struggle and sacrifice for our mother tongue have been recognised by the top world body and 21st February is now being celebrated world wide as International Mother Tongue Day. Our love for our mother tongue necessarily demands to recognise indigenous people's right to have their primary education in their mother tongue. Here we again should remember that with a few exceptions our indigenous peoples speak their own languages though quite a few tribes have forgotten their languages and now speak languages of other tribes or only Bangla, that have become their lingua franca. Therefore, before it is too late helping find or work out for their own script and, in failure, introduction of Bangla or Roman script in writing those tribal languages may be considered as an alternative. This may help survive their languages through the harsh pangs of time. Now let us remember part of the remarkable speech of Old Chief See-at-hl (Seattle, Washington was later named after him), the hereditary leader of the Suquamish Tribe. Addressed to the American President that the Chief gave in his native Salish language in 1854, the speech is regarded as one of the greatest statements ever made concerning the relationship between the indigenous people and the earth. How can you buy or sell the sky - the warmth of the land? The idea is strange to us. Yet we do not own the freshness of the air and the sparkle of the water. How can you buy them from us? We will decide in our time. Every part of this earth is sacred to my people. Every shining pine needle, every sandy shore, every mist in the dark woods, every clearing and humming insect is holy in the memory and experience of my people. The sap which courses through the trees carries the memories of the Red Man. .... You must teach your children that the ground beneath their feet is the ashes of our grandfathers. So that they will respect the land, tell your children that the earth is rich with the lives of our kin. Teach your children that we have taught our children that the earth is our mother. Whatever befalls the earth befalls the sons of earth. If men spit upon the ground, they spit upon themselves. Very pathetic and touching, indeed! Is'nt it ?

0000 (The writer is a senior bank executive) Published in The News Today on 09 & 10 August 2007