Home » Bangladesh’s Hindu Killings Are Not Isolated Crimes, They Are a Pattern of Failure

Bangladesh’s Hindu Killings Are Not Isolated Crimes, They Are a Pattern of Failure

written by Oneindia Staff Source

International

oi-Madhuri Adnal

By Oneindia Staff

Time

The killings of Hindu men across Bangladesh in December 2025 are not isolated crimes but the latest expression of a long-running pattern of persecution faced by the Hindu minority. Within less than a month, at least twelve Hindus were killed, many through mob violence and extrajudicial punishment, underscoring how quickly minorities become exposed when political unrest intersects with religious radicalism and institutional failure.

Those killed include Dipu Chandra Das, Amrit Mondal (also known as Samrat), Dilip Bormon, Prantosh Kormokar, Utpol Sarkar, Zogesh Chandra Roy, Suborna Roy, Shanto Das, Ripon Kumar Sarkar, Pratap Chandra, Swadhin Chandra and Polash Chandra. While authorities have attempted to present each death as a separate criminal episode, the cumulative pattern reveals systematic vulnerability rather than coincidence.

In December 2025, at least twelve Hindus were killed in Bangladesh, primarily through mob violence, highlighting the ongoing persecution faced by the Hindu minority amidst political unrest and religious radicalism; victims included Dipu Chandra Das and Amrit Mondal. These killings, often triggered by blasphemy allegations or other accusations, reflect a pattern where mobs take the place of legal processes, and official responses have not adequately protected the minority community.

Bangladesh s Hindu Killings Are Not Isolated Crimes They Are a Pattern of Failure

The persecution of Hindus in Bangladesh points to a deep-rooted strain of radicalism that has been allowed to entrench itself within the country's socio-political fabric. Communal bigotry, reinforced by sustained anti-India rhetoric, has steadily degraded the environment in which minorities live. Public discourse increasingly frames hostility toward Hindus as ideological resistance rather than extremism, blurring the line between political mobilisation and communal intimidation.

The language of change, reform and student-led movements has largely served as a superficial justification for this shift. In practice, these narratives have been instrumentalised to advance radical agendas, shield extremist mobilisation from scrutiny and recast Bangladesh as a persistent irritant to India, positioned in opposition to India's growing stature as a leading voice of the Global South. Domestic minorities have become collateral damage in this ideological posture.

A significant number of the December killings followed blasphemy allegations, a charge that has become a powerful tool for targeting Hindus. Such accusations often emerge without evidence, formal complaints or investigation, yet they are sufficient to incite mobs and legitimise extreme violence. In other cases, victims were accused of extortion or criminal conduct, but the outcome remained the same: mob justice replaced lawful arrest and judicial process.

The killing of Dipu Chandra Das, a Hindu garment worker in Mymensingh district, exemplifies this dynamic. Accused of making derogatory remarks about Islam during a workplace event, he was assaulted by a mob, tied to a tree, hanged and set on fire. Investigators later stated that no direct evidence of blasphemy was found, highlighting how easily unverified claims can escalate into public execution when state safeguards collapse.
Similarly, Amrit Mondal was beaten to death in Rajbari district, with authorities later emphasising his alleged criminal background to dismiss any communal angle. Yet regardless of allegations, his death at the hands of a mob rather than through arrest reinforced a widespread perception among Hindus that due process is often denied when the accused belongs to a minority community.

These killings unfolded amid widespread protests and political instability that strained law enforcement and administrative capacity across multiple districts. As seen during previous periods of unrest, Hindu communities once again became disproportionately exposed, targeted either through organised hostility or because they were perceived as lacking political protection.

Religion has increasingly been elevated into a central political instrument. Radical Islamist groups and their affiliates, including student organisations, have relied on religious nationalism to mobilise support ahead of elections. Lacking substantive governance agendas, these groups depend on identity-based mobilisation, with Hindus becoming convenient targets in a polarised environment.

The interim government led by Mohammad Yunus has condemned the killings and reiterated opposition to mob justice. Arrests have followed some incidents, but for Hindu minorities, such responses offer little reassurance. Protection is measured not by post-incident condemnation but by preventive action, rapid intervention and consistent accountability all of which have repeatedly failed.

The persecution of Hindus in Bangladesh is defined by repetition: repeated allegations, repeated mobs, repeated deaths and repeated official assurances that fail to alter outcomes. The killings of Hindu minorities are not anomalies; they are part of an established pattern in which political unrest, radical mobilisation and anti-India posturing converge, leaving minorities acutely vulnerable.

Until allegations religious or criminal are addressed through lawful mechanisms and minorities are protected irrespective of political expediency, the persecution of Hindus in Bangladesh will persist.

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written by Oneindia Staff Source

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