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Islamophobia Watch

Champ_Pal said:
Then everyone wonders why there is Islamophobia.

https://twitter.com/x/status/2008951096182780021
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Watch: Indian Preacher Swami Sachidanand Spreads Islamophobia with Hate Speech





@Rajdeep @cricketjoshila @Champ_Pal @JaDed @Devadwal @uppercut @Theanonymousone @straighttalk @Vikram1989 @Varun @Romali_rotti @Bhaijaan @Cover Drive Six @rickroll @RexRex @rpant_gabba, @Romali_rotti @kron @globetrotter @Hitman @jnaveen1980 @Local.Dada @CrIc_Mystique @Van_Sri


#FreeMinoritiesOfIndiaFromHindus

#SaveAllIndianMinorities

#FreeIndiaFromHinduExtremism

#SanctionIndiaIndians
 
finalfantasy7 said:
Watch: Indian Preacher Swami Sachidanand Spreads Islamophobia with Hate Speech





@Rajdeep @cricketjoshila @Champ_Pal @JaDed @Devadwal @uppercut @Theanonymousone @straighttalk @Vikram1989 @Varun @Romali_rotti @Bhaijaan @Cover Drive Six @rickroll @RexRex @rpant_gabba, @Romali_rotti @kron @globetrotter @Hitman @jnaveen1980 @Local.Dada @CrIc_Mystique @Van_Sri


#FreeMinoritiesOfIndiaFromHindus

#SaveAllIndianMinorities

#FreeIndiaFromHinduExtremism

#SanctionIndiaIndians
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Hating religion is fine as long as there is no incitement for violence.

You have clearly evaded the question. How can Muslims say that America will be under sharia in the west and expect westerners to not be afraid of Muslims? I am sure even a dimwit will get that. :mv
 
Champ_Pal said:
Hating religion is fine as long as there is no incitement for violence.

You have clearly evaded the question. How can Muslims say that America will be under sharia in the west and expect westerners to not be afraid of Muslims? I am sure even a dimwit will get that. :mv
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they will all convert to islam


not like anyone converts to idol worshippers
 
Champ_Pal said:
They will not convert to your doomsday cult. Sorry to burst your bubble. :mv
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so why are people in america converting to islam, fastest growing religion in america,

correction = no one in america converts to hinduism, even the indian illegals stop practising it, they turn thr backs on hinduism instantly.

only idiots drink cow "apple juice" n bath in the cows no.2

which idiot looks at a plastic toy and calls it god
 
finalfantasy7 said:
so why are people in america converting to islam, fastest growing religion in america,

correction = no one in america converts to hinduism, even the indian illegals stop practising it, they turn thr backs on hinduism instantly.

only idiots drink cow "apple juice" n bath in the cows no.2

which idiot looks at a plastic toy and calls it god
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Americans are converting to Hinduism and Buddhism too. They are liberal and are free to accept any cult.

Give free hand to Hare Krishna and Christian missionaries, Buddhist Monks in Islamic nations to convert and you will see how many Muslims will leave Islam. Islamic nations do not allow Muslims to leave Islam. You know that very well.
 
Champ_Pal said:
Americans are converting to Hinduism and Buddhism too. They are liberal and are free to accept any cult.

Give free hand to Hare Krishna and Christian missionaries, Buddhist Monks in Islamic nations to convert and you will see how many Muslims will leave Islam. Islamic nations do not allow Muslims to leave Islam. You know that very well.
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champ, hinduism is on the decline in america - no one cares if a 60's yr old white women thinks shes converted to hinduism just because she does yoga at 6am - thats not converting to hinduism - they now nothing abut hinduism

i'll challenge you on this, show me 15 videos on americans converting to hinduism - white / black americans.


Champ - lets give you a scenario - just say a muslim guy in uni - 20ys old - is constant going out clubbing / drinking / recreational drugs - never prays - never does anything islamic = do you think practising muslims call him a muslim ???


remember show me 15 videos, white / black americans - saying they have converted, i dont think you can

because you know most of those 60'syr old women - just want a freebie in life, so they say they have converted - (remember only by doing yoga and nothing else) they just want to become a so called fitness instructor at that age (but taking dodgy illegal drugs to lose weight and become mobile) living tax free - going though mid life crisis - because they got sacked in previous job - cuz they were crap - husband left them 5 yrs ago for a younger women, basically becomming a cat lady - owns 5+ cats - more likely around 15 cats.


above description is spot on - isn't it....... champ you better not be laughing at my above description
 
Champ_Pal said:
Church invites Muslims to do call to prayer as a show of tolerance. Can a Christian pray to Jesus in a Mosque? Or like all things, it’s one way traffic only:mv

Those clowns don’t understand what is being said in Arabic in that call to prayer. 🤣

https://twitter.com/x/status/2009684324224754114
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Every heard if interfaith programs? But I guess you're too busy defending Christmas getting ruined for indian Christians.
 
HalBass9 said:
Every heard if interfaith programs? But I guess you're too busy defending Christmas getting ruined for indian Christians.
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So as part of interfaith programs can a Hindu pray to Ganesh or can a Christian pray to Jesus in a Mosque?

Now don’t step over this and answer honestly. :mv
 
Champ_Pal said:
Church invites Muslims to do call to prayer as a show of tolerance. Can a Christian pray to Jesus in a Mosque? Or like all things, it’s one way traffic only:mv

Those clowns don’t understand what is being said in Arabic in that call to prayer. 🤣

https://twitter.com/x/status/2009684324224754114
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beautiful,


clealry the church doesnt see it as you do, i think they know more than you do, they live in thr city, you dont, and the user is just like you a complete clown, why is he enforcing his useless opinion onto these german people.

have you noticed he did include the city in germany - i wonder why?, thrs no tensions between the christians and muslims and its a great sight to see.

Only a loser like you indians see bad in everything, and everyone is noticing - western point of view = kick the indians out.


only time willtell champ, america kick you out
 
finalfantasy7 said:
beautiful,


clealry the church doesnt see it as you do, i think they know more than you do, they live in thr city, you dont, and the user is just like you a complete clown, why is he enforcing his useless opinion onto these german people.

have you noticed he did include the city in germany - i wonder why?, thrs no tensions between the christians and muslims and its a great sight to see.

Only a loser like you indians see bad in everything, and everyone is noticing - western point of view = kick the indians out.


only time willtell champ, america kick you out
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Again, cleverly side stepped my question.

Can a Hindu or Christian go to a mosque and pray to Jesus or Ganesh as a mark of interfaith solidarity?

Now do not step over the question like you usually do.🤡
 
Champ_Pal said:
Church invites Muslims to do call to prayer as a show of tolerance. Can a Christian pray to Jesus in a Mosque? Or like all things, it’s one way traffic only:mv

Those clowns don’t understand what is being said in Arabic in that call to prayer. 🤣

https://twitter.com/x/status/2009684324224754114
Click to expand...

That is one confused church; they don't even know what they believe in. Nuts.
 
Champ_Pal said:
Again, cleverly side stepped my question.

Can a Hindu or Christian go to a mosque and pray to Jesus or Ganesh as a mark of interfaith solidarity?

Now do not step over the question like you usually do.🤡
Click to expand...
ask that imam and the priest - i cant say for everyone can i you clown

if the imam and priest have a good relationship - ask them if the priest has done the same thin in the mosque or is about to.


i have no control over that iman in germany

can you tell us if any christian who goes to that church - didnt want the imam to do that = please tell us..... im waiting

its between them two, why are you crying for? go on tell us how you know the iman and the priest and what thr plans is = go on please tell us


also why do you keep using this user on x this clown like yourself cannot speak for other people now can he
 
Muslims confront racist on London train






@Rajdeep @cricketjoshila @Champ_Pal @JaDed @Devadwal @uppercut @Theanonymousone @straighttalk @Vikram1989 @Varun @Romali_rotti @Bhaijaan @Cover Drive Six @rickroll @RexRex @rpant_gabba, @Romali_rotti @kron @globetrotter @Hitman @jnaveen1980 @Local.Dada @CrIc_Mystique @Van_Sri @nish_mate @SportsWarrior


#SaveIndianMinorities

#SaveIndianDalits

#StopMinorityGenocideInIndia

#FreeIndiaFromHinduExtremism

#SaveIndianMuslims

#SaveIndianChristians

#SanctionIndia

#BoycottIndia

#StopIndianApartheid
 
finalfantasy7 said:
ask that imam and the priest - i cant say for everyone can i you clown

if the imam and priest have a good relationship - ask them if the priest has done the same thin in the mosque or is about to.


i have no control over that iman in germany

can you tell us if any christian who goes to that church - didnt want the imam to do that = please tell us..... im waiting

its between them two, why are you crying for? go on tell us how you know the iman and the priest and what thr plans is = go on please tell us


also why do you keep using this user on x this clown like yourself cannot speak for other people now can he
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Lol @asking the imam about praying to Ganesh or Jesus in a Mosque. You and I very well know that it is not allowed. But I wanted to hear that from your mouth. But as expected you do not have the courage to answer.
Does it matter which user on X I use to post videos? Comment on the video content. Not the account. 🤡
 
Champ_Pal said:
Lol @asking the imam about praying to Ganesh or Jesus in a Mosque. You and I very well know that it is not allowed. But I wanted to hear that from your mouth. But as expected you do not have the courage to answer.
Does it matter which user on X I use to post videos? Comment on the video content. Not the account. 🤡
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you have to ask the imam, if he would allow it, how can i speak on behalf of him ?

i've made a coment on the video, i said it was great, its you who crying as always.

Now please prove that the priest in the video cannot say a sermon in the imam mosque - as yu have claimed this - dont be a fool now - dont run away from the comment you made.


bolded part of your statement, when is the priest praying to ALLAH, the imam is recititng the call to prayer only - your not very bright now are you.

i bet the priest wouldnt allow any hindu is his church - for obvious reasons.
 
HalBass9 said:
Why do atheist need to defend one religion and put down the other?
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Because they’re not really atheist. They say they are atheist so their feelings don’t get hurt by others targeting their actual faith, this will at least divert those blows to the ego while they go on their merry way to smack talk any other faith of their choice.
 
finalfantasy7 said:
you have to ask the imam, if he would allow it, how can i speak on behalf of him ?

i've made a coment on the video, i said it was great, its you who crying as always.

Now please prove that the priest in the video cannot say a sermon in the imam mosque - as yu have claimed this - dont be a fool now - dont run away from the comment you made.


bolded part of your statement, when is the priest praying to ALLAH, the imam is recititng the call to prayer only - your not very bright now are you.

i bet the priest wouldnt allow any hindu is his church - for obvious reasons.
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Show me a video where a Hindu priest is allowed to do Puja in a Mosque then.

I am sure there will be examples of it all over the internet right? Post it.
:mv
 
Champ_Pal said:
Show me a video where a Hindu priest is allowed to do Puja in a Mosque then.

I am sure there will be examples of it all over the internet right? Post it.
:mv
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why do i need to show you that, you posted a video off a christian and a muslim - have no idea why your bringing in hindus into this,

heres a hindu in a mosque:

:ROFLMAO:
 

India and the Rise of Islamophobia​



berkleycenter.georgetown.edu

India and the Rise of Islamophobia

This online event addressed the particular characteristics of Indian Islamophobia through an examination of the past, present, and future dynamics of Indian nationalism and secularism.
berkleycenter.georgetown.edu berkleycenter.georgetown.edu



Since the rise of the Bharatiya Janata Party (BJP) to power in India, anti-Muslim rhetoric and discriminatory measures have been increasing, even more so as the country emerges from the COVID-19 pandemic. Islamophobia has reached an unprecedented peak, with Muslims increasingly subject to hate speech, racist attacks, and violence. The Hindu nationalism driving these developments has complex historical roots. In her recent book, We God’s People: Christianity, Islam and Hinduism in the World of Nations (2021), Berkley Center Senior Fellow Jocelyne Cesari argues that Indian national identity is shaped by the nexus of secularism, communalism, and Hinduism.
This online event addressed the particular characteristics of Indian Islamophobia through an examination of the past, present, and future dynamics of Indian nationalism and secularism. Jocelyne Cesari engaged in conversation with Kalpana Jain, senior journalist and senior ethics and religion editor at The Conversation US.



@Rajdeep @cricketjoshila @Champ_Pal @JaDed @Devadwal @uppercut @Theanonymousone @straighttalk @Vikram1989 @Varun @Romali_rotti @Bhaijaan @Cover Drive Six @rickroll @RexRex @rpant_gabba, @Romali_rotti @kron @globetrotter @Hitman @jnaveen1980 @Local.Dada @CrIc_Mystique @Van_Sri @nish_mate @SportsWarrior


#SaveIndianMinorities

#SaveIndianDalits

#StopMinorityGenocideInIndia

#FreeIndiaFromHinduExtremism

#SaveIndianMuslims

#SaveIndianChristians

#SanctionIndia

#BoycottIndia

#StopIndianAparthied
 

Religiophobia or Islamophobia? Deciphering India’s inconsistency​



blogs.lse.ac.uk

Religiophobia or Islamophobia? Deciphering India’s inconsistency - Religion and Global Society

The use of 'religiophobia' and 'Islamophobia' have been at odds during recent United Nations assemblies. Muhammad Ahmad Khan and Shafaq Zernab provide an analysis of India's contribution to the debate. This year, on the 15th March, the International Day to Combat Islamophobia, Indian Ambassador...
blogs.lse.ac.uk



The use of ‘religiophobia’ and ‘Islamophobia’ have been at odds during recent United Nations assemblies. Muhammad Ahmad Khan and Shafaq Zernab provide an analysis of India’s contribution to the debate.

Blog-images-747-x-420-15.png


This year, on the 15th March, the International Day to Combat Islamophobia, Indian Ambassador Ruchira Kamboj abstained from voting on a draft United Nations resolution aimed at combatting Islamophobia.

The resolution was brought forth by Pakistan and co-sponsored by China at the UN General Assembly. The resolution condemned the incitement of hostility or any sort of violence against Muslims around the world. UN Secretary-General Antonio Guterres was also requested to appoint a United Nations special envoy to combat Islamophobia.

Ambassador Kamboj premised that despite condemning the acts of discrimination against Islam, it is imperative to acknowledge that the perils of ‘religiophobia’ extend beyond the confines of the Abrahamic religions. “While the issue of Islamophobia is undoubtedly significant, we must acknowledge that other religions are also facing discrimination and violence. Allocating resources solely to combat Islamophobia, while neglecting similar challenges faced by other faiths, might inadvertently perpetuate a sense of exclusion and inequality,” she added.

Ambassador Kamboj forewarned that the adoption of such resolutions could potentially fraction the UN along religious lines and deviate the organisation from its course of unity and harmony. She reiterated India’s unwavering commitment to combat all forms of religiophobia. Despite her petition, 193 UN member states adopted the resolution, with none voting against and 44 states opting for abstention, including India, Brazil, France, Germany, Italy, Ukraine, and the UK.

Indeed, there are threats to other religions as well, but on the day to combat Islamophobia, India’s move highlights its political ambitions to counter any resolution presented by Pakistan, and any in favour of Islam. To verify what the Indian representative mentioned at the international forum, it is crucial to start with the religious dynamics in India itself. Substantial evidence over the decades shows the undeniable reality of rampant Islamophobia widespread throughout India. Not only are these threats to Muslims supported at the societal level, but state-backed entities are mostly found engaged in such incidents against Muslims.

Instances of hate speech have been instigated over time in India. Meticulous data gathered by the India Hate Lab Report documented nearly two anti-Muslim hate speech events per day with a total of 668 such instances reported. 63% of these events even referred to Islamophobic conspiracy theories. These occurrences peaked during the political campaigns of the BJP between August and November of 2023. A total of 43% of hate speech incidents were recorded in top-ranking states like Maharashtra, Uttar Pradesh, Madhya Pradesh, Karnataka, Rajasthan, and Gujarat. Seven people died and over 70 were injured in the Nuh region of Haryana in August 2023. Five Muslims were killed in Haldwani, Uttarakhand while protesting against the demolition of a mosque and religious school in town.

In the first half of 2023, Hindutva Watch documented 255 incidents of hate speech calling for violence and socio-economic boycotts against Muslims. These statistics present a compelling narrative that 80% of the incidents occurred in the states governed by Prime Minister Narendra Modi’s BJP.

Muslims are blamed for everything from the country’s large population to the spread of coronavirus. In April 2020, a congregation of Muslims attended a gathering organised by Tablighi Jamat in Delhi. It sparked a cluster of Covid-19 cases and escalated quickly into an Islamophobic campaign. The BJP labeled it a “super-spreader” event. Incendiary headlines such as “Save the country from Corona Jihad” were trending on news networks and social media. Nearly a thousand people were charged, but the courts later released the prosecuted preachers who were “maliciously detained” under government directions.

According to a report issued by Amnesty International, since April 2017 ten Muslim men have been lynched or killed in public. In Pusesavali village of Maharashtra, an angry Hindu mob attacked a mosque, leading to the death of a 31-year-old engineer, Nurul Hasan Shikalgar.

Moreover, a report issued by Human Rights Watch documented a tragic incident during the Hindu festival of Ram Navami. Hindus equipped with weapons passed through Muslim neighborhoods shouting anti-Muslim slogans. Other incidents involved attacks on Muslim men suspected of cow theft, elopement, or alleged relationships with Hindu women in various states including Assam, Jharkhand, Rajasthan, and Uttar Pradesh. Lynchings and hate speech against Muslims are common, with 36 Muslims killed in attacks between May 2015 and December 2018, according to Human Rights Watch. One in three posts in over 5,000 Indian WhatsApp groups incites fear of Muslims and Islam. A Hindu mob burned a 113-year-old madrassa library with 4,500 books and ancient scriptures in the town of Bihar.

Huntington once said, “people define their identity by knowing who they are against”. Unfortunately, this is what happening in Modi’s India. From vandalising eateries in Gurugram, Haryana, to stoking anti-Muslim hate using Hamas. Withdrawing scholarships for Muslims, enacting discriminatory laws like the Citizenship Amendment Act and the Uniform Civil Code which bans hijab, and passing anti-conversion legislation are all state-backed actions against Muslims. And not just Muslims, other religious groups including Sikhs and Christians are mostly suppressed in India itself.

Religiophobia is growing around the world. Next time, Pakistan must also present a resolution to combat religiophobia and ask the UN to take action against the countries found most involved in such heinous attacks against religious minorities. India would surely find itself at the helm of repercussions.



@Rajdeep @cricketjoshila @Champ_Pal @JaDed @Devadwal @uppercut @Theanonymousone @straighttalk @Vikram1989 @Varun @Romali_rotti @Bhaijaan @Cover Drive Six @rickroll @RexRex @rpant_gabba, @Romali_rotti @kron @globetrotter @Hitman @jnaveen1980 @Local.Dada @CrIc_Mystique @Van_Sri @nish_mate @SportsWarrior


#SaveIndianMinorities

#SaveIndianDalits

#StopMinorityGenocideInIndia

#FreeIndiaFromHinduExtremism

#SaveIndianMuslims

#SaveIndianChristians

#SanctionIndia

#BoycottIndia

#StopIndianAparthied
 
How Does Islamophobia in India Affect Bangladesh-India Relations

ABSTRACT​
​

This research examines how the fear of Muslims and the politics of majoritarianism in India affects bilateral overtures between Bangladesh and India, based on areas of cooperation in trade, infrastructure, energy, and security, as well as existing conflicts over trans-boundary water resources, territory, and security issues—evidenced by secondary research data, including peer-reviewed articles, government documents, and newspaper articles and political speeches’ discourse analysis. The study shows that Islamophobia in India has damaged the relations between the two countries, which has affected cooperation in projects and escalated tensions. This paper provides policymakers and regional organizations with essential knowledge to reduce conflict and promote regional unity and cohesion. In this way, this research adds fresh ideas to the changes in bilateral relations of South Asian countries by discussing an unfamiliar factor affecting the region.
Keywords: Discrimination, Communal rhetoric, Islamophobia, Communal politics, Democratization.​

INTRODUCTION​
​

Islamophobia, a complex and multifaceted phenomenon, is generally fabricated with unjustified hostility, fear, and hatred toward Islam or Muslims (Ushama, 2020). The rise of Islamophobia encompasses both traditional security and human security concepts. Preassumed narratives on Islam as backward, barbaric, or fundamentally incompatible with modern, Western values marginalize Muslim communities, and this fear breeds discrimination, which can exacerbate issues within domestic socio-economic and political sectors, as well as affect interstate relations (Beydoun, 2016). The emergence and continuous rise of Islamophobia in India is linked to its colonial past, political factors, and regional and global geopolitics. Sikander (2021) stated that political forces of India are not addressing islamophobia as a reaction to terrorism. Instead, they are using it as a strategic tool to create a unified Hindu identity and to transcend the historical social divisions of the caste system. In recent decades, the term islamophobia has been increasingly pronounced in India, which has garnered a lot of attention, especially in light of its consequences for Bangladesh, the neighboring country of India that has a Muslim-majority population.
Historically, culturally, and politically, India and Bangladesh have maintained a significant relationship, primarily due to India’s support during Bangladesh’s liberation war in 1971. Over the years, these ties have evolved through various traditional and non-traditional security commitments. Islamophobic sentiment has recently intensified in India, where discriminatory policies and political statements regarding Muslims have appeared. This process has accelerated in recent years due to the actions of the Bharatiya Janata Party (BJP); its leaders use Hindu communal rhetric to attain power. Eventually, majoritarianism, the rule of the Hindus, deepened Islamophobia, which brought systematized marginalization of Muslims (Chatterjee, 2022).
However, what once fostered empathy has now become a source of tension, influenced by rising Islamophobia and majoritarian statism in contemporary India. Recent measures, such as the controversial Citizenship Amendment Act (CAA), the debated National Register of Citizens (NRC), and aggressive rhetoric, have strained bilateral relations and sparked widespread protests in Bangladesh. The impact of Islamophobia extends beyond social fragmentation; it also complicates economic exchanges and diplomatic relations, further challenging the historic bonds between the two nations.
This paper analyzes how India’s national policies fuel Islamophobic sentiments, which affect the relationship between India and Bangladesh. It discusses how exclusionary narratives affect Bangladesh-India’s cooperative and conflictual partnerships. Furthermore, it examines how these dynamics deepen preexisting tensions regarding resource sharing, borders, and immigrants. This study also evaluates the internal impact on Bangladesh’s stability, which has raised tensions and questioned its democracy towards India.
This paper examines the academic works, government documentation, and articles related to varieties of Islamophobia in India and its implications on the relations between Bangladesh and India. It is intended to form the theoretical background for the study by disclosing the phenomenon of Islamophobia and majoritarianism in the Indian context, their internal and foreign manifestations, and their impact on bilateral relations and antagonism. The review also presents previous research on trade, infrastructures, water sharing, border disputes, security concerns, and gaps, the most significant being India’s communal politics’ role in Bangladesh’s regional democratization and stability.
Terrorism and religious extremism pose significant threats to human civilization. Islamophobia and religious extremism create a malicious cycle (Abbas, 2019), where each can exist in a feedback loop, potentially fueling the other. This relationship is not merely a straightforward cause-and-effect; rather, it is a dynamic interaction in which one can intensify the conditions that lead to the other. It may be seen that there is significant research on the subject of Islamophobia, but little on its ramifications for Bangladesh-India relations. Most previous research (Ushama, 2020; Amarasingam et al., 2022; Kunnummal, 2022; Hussain et al.,2019) concentrates on Indian communal relations internally rather than externally, and far fewer studies examine how Indians’ Islamophobia influences their bilateral ties. The impact of Indian Islamophobia on Bangladesh’s democracy, from increasing polarization to radicalization, is also missing from existing research. Addressing these gaps can improve our understanding of the issues affecting bilateral relations and regional stability. This paper will underscore the significance of conducting academic analyses and case studies to enhance comprehension of the phenomena in subregional studies. This raises the question of how these two important South Asian countries can enhance cooperation and formalize their relations despite existing tensions and conflicts. Achieving this will require effective policies from both nations.​

RESEARCH METHOD​
​

This report employs a qualitative research methodology to investigate the complex relationship between Islamophobia and bilateral relations. The analysis relies on secondary data collection, encompassing a comprehensive review of policy and legal documents, systematic media content analysis, and a detailed examination of existing academic literature and reports. This thorough approach offers a nuanced understanding of how institutional frameworks, public discourse, and scholarly perspectives collectively illuminate the impact of Islamophobia on the relationship between Bangladesh and India.​

THEORETICAL FRAMEWORK​
​

Islamophobia in India
The term islamophobia was coined in the 1980s and became globally popular after 9/11(Griffiths, 2011). Islamophobia was popularized by the West, where Muslims are a minority and an immigrant group. The idea of Orientalism, which permeates Europe, shows a bias against Muslims (Adetry et al., 2024). Undoubtedly, islamophobia is a by-product of racism, ultra-nationalism, fascism, or xenophobic sentiments that count Islam as a threat to other religions or civilizations (Itaoui et al., 2023).
The paper utilizes constructivist theory to analyze the complex interplay of India’s Islamophobic nature and its effect on Bangladesh-India foreign relations. The term Islamophobia itself is a constructive framework because of its close association with norms and ideas. Constructivists, in international relations, use the term ‘intersubjective’ to define Constructivism, by which Constructivists highlight that the world, especially its social and political dimensions, consists of more than just material objects and our shared ideas, beliefs, values, and the methods we use to communicate and discuss are essential components (Finnemore et al., 2001). Adler employs the term ‘dynamics’ to characterize constructivism, whereby constructivists examine political phenomena not as static entities, but as continuously evolving processes influenced by human interpretation (Jung, 2019). Constructivism posits that international relations, identities, and interests are not static but are socially constructed, with perceptions of “self” and “other” playing a critical role. In India, Islamophobia has fostered the perception of Muslims as “others,” often linked to negative stereotypes and perceived threats.
Historical narratives, political discourse, and media representations contribute to this climate of fear. These prevailing narratives and norms in India regarding Islam can significantly influence its foreign policy towards Bangladesh. It is also important to recognize that Bangladesh possesses its own evolving national identity, which further impacts the bilateral relationship. Therefore, analyzing the evolution of identities and norms is crucial for understanding the dynamics of Bangladesh-India relations. Ultimately, constructivism offers a valuable framework for examining how socially constructed perceptions and identities shape the complex relationship between India and Bangladesh, especially in the context of rising Islamophobia.
Islamophobia in India can be understood through the Two-level game theory, which Robert Putnam introduced in his seminal 1988 article “Diplomacy and Domestic Politics: The Logic of Two-Level Games”. Two-level game theory posits that domestic and international affairs are interconnected. More demanding and valuable research (Putnam, 2017; Bjola et al, 2018) in this field aims to clarify this linkage, identify the underlying mechanisms, and develop testable propositions regarding how these complex interactions influence global outcomes. The theory counts the government as the “chief negotiator.”(da et al., 2017). and Modi’s Islamophobia, attributed to his government, is viewed as a deliberate result of the BJP’s Hindu nationalist ideology. This stems from electoral strategies aimed at consolidating the Hindu vote, the implementation of discriminatory policies against Muslims, the use of divisive rhetoric by prominent leaders, and the perceived erosion of institutional checks and balances.
This paper defines Islamophobia in India as the rising social, political, economic, and security discrimination toward Muslims through national policies, media, and behavioral patterns. Islamophobia, in its broadest possible meaning as the antithesis of the Muslim, is perceived as hostility towards the Islamic faith and the people adhering to it. It originates from biased approaches towards the religious faith and or beliefs, whereby Muslims are perceived and or depicted as an unpopular and barbaric lot owing to terrorism (Allen, 2010). This phenomenon has spread globally, influenced significantly by history, politics, and culture, with Islamophobia closely intertwined with nationalism and populism (Esposito et al., 2011). Dalits, Adivasis, and Muslims together constitute 39% of India’s total population, according to the 2011 Census. However, they represent 55% of undertrial prisoners, as reported in a 2015 NCRB study, which highlights a serious issue regarding the disproportionate representation of certain marginalized communities within India’s prison system (Anand et al., 2024). In an article on Islamophobia in the Asia Pacific region, the writer specifies three factors: national histories of colonialism, interreligious conflict, and the global influences on rising apathy toward Muslims (Damayanti et al., 2022).
Table 1: Communal Riots (Monitored by the Centre for Study of Society and Secularism (CSSS), India. -2024​
[td]
India-2024​
[/td]​
[td]
Total Communal Riots​
[/td][td]
59​
[/td]​
[td]
Increase from 2023​
[/td][td]
84%​
[/td]​
[td]
Total Deaths​
[/td][td]
13​
[/td]​
[td]
Muslim Death​
[/td][td]
10​
[/td]​
Source: https://csss-isla.com/secular-persp...-the-tale-of-communal-riots-in-india-in-2024/
Under two-level game theory, a communal riot is not merely a law-and-order issue; it can also serve as a political tool. By subtly or overtly inflaming communal tensions, a party may consolidate a “majority” vote bank or vilify a “minority” group to gain electoral advantage. The objective is to win the next election, and crafting a narrative of fear or injustice can be a highly effective strategy.
Research studying India’s five newspapers published how India’s religious festivals became a source of religious tension, and among 11 deaths, nine were Muslims during communal riots in 2024(Hegemony and Demolitions: The Tale of Communal Riots in India in 2024 – Centre for Study of Society and Secularism, 2025).
Firstly, the rise of islamophobia and concurrent Hindutva philosophy has got global attention, the Hindu-Muslim religious tension is not a recent event. Historical stigma has become a prime factor in the current rising islamophobia scenario in India (Damayanti et al., 2022). Foreign invaders in South Asia treated Hindus, Muslims, and other religious groups differently, creating a sense of otherness among them. During the Mughal Empire, Hindus faced discrimination, while Muslims experienced marginalization during the British colonial era (Damayanti et al., 2022). The prejudicial perspective says Muslims were impolite and destructive in committing violence against Hindus and destroying Hindu temples during the Mughal period, and the perspective was extended with the Western propaganda that Islam is promoted by using the sword (Ushama, 2020). Through the colonial history writings, the colonial rulers tried to legitimize the British Raj by presenting the Mughal rule of India as uncivilized and Barbaric (Mirror, 2023). Colonial scholars dramatized the Hindu-Muslim relations based on majority and minority calculations to ratify the two nations’ theory in the Indian subcontinent. The “Return of Somnath Gate’ is an example of British appeasement policy toward Hindus, in which the gate was returned as a political maneuver by Lord Ellenborough (Bansal, 2023). In the post-colonial period, the number of Muslims decreased from 25 percent to 10 percent because of partition (Thompson et al., 2019).
Secondly, historiography and administrative support from the British, who tried to make Hindus Indians and Muslims as foreigners, led to the rise of Hindu nationalism in India. The presence of Hindu ultra-nationalism as a political force has spread islamophobia in India. Till recently, there was a growing Islamophobia in India, characterized by prejudice originating from an irrational fear of the Islamic faith and its followers, and this has escalated, especially with the leadership influence of the BJP (Anam et al., 2024, P.17). V. D. Savarkar’s 1923 book, ‘Hindutva: Who Is a Hindu?’ introduces the concept of Hindutva, defining Hindus as adherents of a specific religion. This perspective directly challenges the inclusive and secular vision of Indian nationhood promoted by Mahatma Gandhi and Jawaharlal Nehru (Sahoo, 2020). The Rashtriya Swayamsevak Sangh (RSS), which was founded in 1925, was identified as a driving force behind creating the Hindu Rashtra (Thompson et al., 2019). The polarization started with the Rastriya Swayamsevak Sangh (RSS) and the Sangh Parivar led the Ram Janmabhoomi Movement, which reached at the pick when Hindu activists broke the Babri mosque in 1992 (Sahoo, 2020). The BJP effectively leveraged the movement and anti-Muslim sentiment to revive its party and seize power. Since 2014, India has seen the ideological shift from Gandhi’s harmonic India to Hindu India. Majoritarian nationalism in India has strategically leveraged the global context of Islamophobia, which has a longer history predating the 21st century (Islam, 2024). Majoritarianism hence stands in juxtaposition to this phenomenon that has seen Hindu majority politics declared as supremacy in India at the expense of other minorities, but mainly Muslims. The spread of an offshoot of this has been the increasing dominance of a Hindu nationalist goal that supports the notion of India being a Hindu country, as defined in the Hindutva matrix.
Thirdly, in the era of interconnectedness, people celebrated territorial bonds, and fear or anxiety spread faster between the West and the Muslim world; there were mutual multi-layer relations. The West has its historical context for understanding the roots of contemporary Islamophobia, which spans nearly 1,400 years (Buehler, 2011). The United States intentionally brought the phobia to fill the enemy gap in the post-Cold War period to justify an interventionist nature in the USA’s foreign policy. The media’s positive representation of Israel and framing Arabs as villains was a visual example of the West’s antagonism toward Islam (Buehler, 2011). The continuous focus of the West on ‘Us Vs. Them’(Wodak,2008) policy after September 2001 has marginalized Muslim states and symmetrically globalized the idea negatively. After the 9/11 attacks, the U.S. administration implemented the ‘Green Scare’ to target Muslims, replacing the ‘Red Scare’ that had historically referred to communists during the Cold War (Guemide, 2024). In India, as a close friend of the USA, India stood strongly with the USA in countering terrorism, but by blurring the terrorism with religious identity.
To understand how Islamophobia has unfolded in the Indian context, it is critical to discuss some of the domains around political and media narrativization of Islam, public policies, and so on. Despite religious tolerance and the Muslim presence, hate speech, along with activist division, has made Muslims and non-Muslims suspicious of each other. These misguided principles have brought about systematic exclusion and the use of force that only deepens the existing social-sectarian cleavages.
India’s Domestic Politics and Islamophobia
In the last few decades, the rise of Hindutva policy, sponsored by the BJP, has marginalized minorities, especially Muslims. Several policies and events have institutionalized Islamophobia and worsened communal relations:
1. Case Study of Babri Masjid and Construction of Ram Mandir: Ayodhya’s historical significance as a melting pot of spiritual traditions in early India, where several faiths coexisted and contributed to the town’s cultural landscape, is highlighted by its multi-religious significance, which includes Buddhism, Jainism, and Hinduism (Islam, 2007). The demolition of the Babri mosque in 1992 and the Supreme Court’s 2019 judgment allowing the construction of the Ram temple in Ayodhya have significantly bolstered the majoritarian movement in India (Govind, 2023). The mosque’s destruction and the violence that followed were activities intended to establish Hindu supremacy over a site that was revered, symbolically connecting religious identity to national narrative and territorial authority (Bacchetta, 2000).
2. Citizenship Amendment Act, 2019 and the National Register of Citizens: The CAA provides automatic citizenship to refugees from Pakistan, Bangladesh, and Afghanistan only if they are not Muslim. The amendment clarifies the commitment in Modi’s 2014 election manifesto to provide citizenship to persecuted Hindus from neighboring Muslim-majority states (Islam, 2024). This law has elicited quite a campaign as it creates a clear discrimination against Muslim refugees despite India’s Constitution of a Republican, Secular, and Democratic state (Hossain, 2024). In Assam, the NRC is intended to detect and deport foreigners who have entered the country without valid travel documents. In practice, Muslims bump up against the facts of governance. Namely, many have been rendered stateless or, at the very least, vulnerable to detention or deportation. The primary contention of the CAB is that it goes against the Citizenship Act of 1955 and the key tenets of Indian law. Regarding the purpose and ramifications of these policies, the bills show a stark disagreement between the opposition and the ruling party. The opposition worries that these programs taken together may establish a foundation for discrimination based on religion, especially against Muslims (Thomas, 2019).
3. Communal Violence and Lynching: Communal violence and lynching represent two separate and overlapping forms of collective violence that are grounded in prejudice and discrimination. Lynching of Black people in the United States’ Southern and border states was used by white communities in the late nineteenth century to intimidate Black people and maintain the prevailing system of white supremacy (Gibson, 2010). Gibson (2010) reported that from 1882 to 1951, the Tuskegee Institute documented a total of 4,730 lynchings in the United States, including 3,437 Black individuals and 1,293 white individuals. Mob lynching in India is a complex issue influenced by a combination of historical, social, caste, religious, regional, and political factors, reflecting deep-seated prejudices (Prakash, 2021). Since 2014, India has seen a significant increase in incidents of mob lynching, prompting some to label this trend as the “new normal” in the country (Bhowmik, 2021).
The increase in mob lynching of individuals suspected of cow meat smuggling or involvement in ‘love jihad’—a baseless propaganda spread by Hindutva forces alleging a conspiracy among Muslim men to marry Hindu girls and convert them to Islam—demonstrates this animosity (Prakash, 2021). According to the Human Rights Watch report of 2019, between May 2015 and December 2018, at least 44 people were killed across 12 Indian states, including 36 Muslims (Human Rights Watch. (2019).
The introduction of new legislation and stricter laws regarding cow protection has, unfortunately, coincided with a surge in violence across India. Laws prohibiting cow slaughter have a long history in the country. Significant incidents of cow protection-related violence in colonial India include the Fyzabad and Ayudhya riots in 1912, the Calcutta beef riots in 1909, clashes in Patna, Muzaffarpur, Bihar, and Gaya from 1911 to 1917, a mob attack by 25,000 Hindus on a Muslim village in Ibrahimpur on September 30, 1917, and the Delhi riots of 1924 (Akram et al., 2021) .
However, between 2016 and the end of 2020, more than 50 fatalities were reported due to lynchings or mob violence, often triggered by suspicions of cow slaughter or trade.
Fig. 1. Cow Protection-related violence targeting civilians in India (2016-2020)
Source: (Maskara, 2021)
These acts of violence, often perpetrated by individuals who enjoy legal protection, have worsened the situation for Muslims and contributed to communal violence and lynching in Bangladesh.
4. Hate Speech and Media Propaganda: There is no definite definition of Hate speech under international law, but the world is seeing the rise of hate speech, which ends up with violence. The anti-Shia hate speech by Salafis in Egypt to anti Muslim hate narratives in Myanmar show how hate speech gradually turns into physical attack, lynching, or genocide. Media plays a prominent role in shaping public perception through its selection, framing, and dissemination of information, making it a potent force in the spread of conflict or Islamophobia. In 1994, Radio Télévision Libre des Mille Collines (RTLM) used hate speech to incite ordinary Hutus to take part in the genocide against Tutsis. According to Report 2024: Hate Speech Events in India indicates that the vast majority of these hate speech events targeted religious minorities, which has increased from 668 in 2023 to 1,165 in 2024.
After 9/11, Western mass media played a role in spreading islamophobia. Between 2001 and 2011, Western media significantly intensified its coverage of Muslim militants (2%-25%), highlighting them prominently in the news, while stories about everyday Muslims remained largely overlooked . Additionally, after 9/11, America’s George W. Bush used the media to justify the Iraq invasion in the name of Islamophobia . The media acts as an actor in India, which contributes to the spread of Islamophobia through sensationalized reporting, misinformation, and fake news. During the COVID-19 pandemic, a significant segment of Indian media exploited the health crisis to advance a pre-existing Islamophobic agenda. The fourth pillar of democracy, the media chooses a majoritarian appeasement policy and business instead of ethics. Author and activist Arundhati Roy connects Indian media with Nazi-led German media with an observation of normalizing Islamophobia, showing the gravity of the current Indian media’s bias.
5. Rohingya Refugee Policy: India has also been accused of its stance on the Rohingya issue. Now, opening its doors to more than a million Rohingya refugees, where are the safe zones for Indian Muslims? Why are Rohingya Muslims being sent back to Myanmar? For this reason, this policy has been recognized as an addition to Islamophobia and the formation of a negative image of a regional power (Georgekutty, 2024).​

DISCUSSION​
​

Impact on Areas of Cooperation
Islamophobia in India has significant effects on bilateral relations in the context of trade, infrastructure, energy, security cooperation, and others. Even though the two nations’ relationship has always been more realistic and utilitarian, especially in the context of raising mutual economic and strategic benefits, the rising sectarianism from India will only undermine current cooperation and distort future cooperation through the disruption of ongoing initiatives.
1. Trade: Bilateral trade has been central to Bangladesh-India relations since the early eighties, as both countries shared locational advantages and had similar commodities to trade in. Among all the major trading partners, India is just behind China for Bangladesh, with recent trade estimated at $16 billion. It reveals that major Bangladeshi products found in India are textiles, jute, and fish, while major Indian products found in Bangladesh are machinery, agricultural products, and raw materials (BASU & DATTA, 2007, P.11).
Bilateral and multilateral trade has been encouraged through what has been signed in this regard, such as the SAFTA- South Asian Free Trade Area and BTIA- Bangladesh-India Bilateral Trade Agreement. Also, India provided duty-free and quota-free benefits to Bangladeshi products through its duty tariff preference measure. These have promoted economic interaction and have brought development to the area.
Nevertheless, Islamophobia fosters an atmosphere of mistrust and animosity, which makes it challenging to build the kind of rapport required for fruitful business dealings and collaborations. According to Boston Review, the anti-Muslim sentiments are costing Western countries (Hayoun, 2013) . The core idea is that Islamophobia isn’t just a domestic issue confined to the political or social sphere of one nation. Its effects spill over due to global interconnectedness. Several countries, as Denmark, Sweden, Norway, and Iceland, have enacted legislation that bans or significantly restricts Dhabiha, the Islamic method of slaughter, which represents institutional Islamophobia (Aziz et al., 2024) . Islamophobia greatly impedes growth, investment, and innovation in the global halal trade industry (Aziz et al., 2024, p.29) . Growing Islamophobia and the existing anti-Muslim sentiment in India pose a dire threat to this trade relationship.
The public in Bangladesh, which has a religion like Islam as part of its identity, feels that India has stepped up the ante to marginalize Muslims. Indian goods have come under particular boycott sentiments from a specific segment of the Bangladeshi population, which may impact the bulk of the business. For example, the enactment of the CAA coincides with the ongoing anti-India movement, “India Out,” on Bangladeshi social media platforms, which calls for a boycott of Indian products (Mazumder, 2024) . In addition, conflict within communities has created political enmity, thus complicating the process of negotiating new trade liberalization deals or addressing continuing differences over tariffs and non-tariff barriers (Gupta et al., 2018, P.19). Several times, Hindu nationalism has created India-Bangladesh border instability in the perspective of protecting the Hindu religion, which impacts bilateral trade.
Suvendu Adhikari, a prominent leader of the BJP in West Bengal, has threatened to halt India’s land trade with Bangladesh over the allegation of attacking the Hindu minority in Bangladesh (The Economic Times, 2024) . History says that, under the leadership of the BJP (as a coalition government) in February and March of 2002, almost 2000 people were killed in Gujarat due to anti-Muslim violence (Narula, 2003). After spreading the rumors of disrespecting the Quran during the annual festival of Durga Puja in Bangladesh, the Vishwa Hindu Parishad and the Bajrang Dal (BD), associate organizations of the ruling BJP, rallied and vandalized mosques and killed six people in 2001 (Shah et al, 2021) in Tripura, which is a transit hub between Bangladesh and India. Tripura and Bangladesh’s internal commerce increased significantly from Rs 230.24 crore in 2013-14 to Rs 715.98 crore in 2023-24 (Singh, 2024) . Tourism is a vital component of the national economy. The disruption of bilateral relations between two countries may impact tourist numbers, which has a direct impact on the national economy. For example, according to the Department of Commerce, 77.5 million overseas visitors came to the United States in 2015, which financed 1.1 million American jobs (nearly 14% of overall travel and tourism-related occupations). The ban on Muslims is projected to result in a direct spending loss of between $14 billion and $30 billion annually (Hayoun, 2013) . Similarly, the chronological events and media’s misleading information about the two countries has decreased the number of tourists from Bangladesh to India, which was around 23% of India’s inbound tourism (Gandhi, 2024).
2. Infrastructure: Development cooperation has become a key pillar of the bilateral relationship between India and Bangladesh, reflecting their shared vision for regional prosperity, connectivity, and human development. Other areas of cooperation include infrastructure development, where both nations have implemented projects to enhance their transport networks for economic growth. These developments are highlighted by, among others, the construction of railways, including the Maitree Express between Kolkata and Dhaka, as well as the construction of ports, such as Payra Port in Bangladesh and its connection to the Indian logistics chain. All these projects are intended to increase economic cooperation between the region, cut transport costs, and foster people exchanges (Chakravarty, 2023, P.94).
Businesses and investors from nations with a majority of Muslims may be reluctant to make investments in nations with high levels of Islamophobia, which represents an unhealthy economic climate. The Dubai Port Controversy is an example where Dubai Ports World (DP World) announced the acquisition of the British shipping and logistics giant P&O in a $3.7 billion transaction that received little public attention. Widespread resistance to the acquisition only surfaced after Senator Charles Schumer launched a high-profile campaign against it, suspecting that an Arab-based corporation is more prone to terrorist infiltration (Flynn, 2006) .
The Maitree Express (Shringla, 2018) was built between Kolkata and Dhaka, which has added a new dimension to the connectivity between India and Bangladesh. The 13108 Kolkata-Dhaka Maitree Express accommodated 29,519 passengers and generated revenue of Rs 1.74 crore. In contrast, the 13109 Dhaka-Kolkata Maitree Express transported 31,040 passengers, yielding revenue of Rs 1.87 crore (Gupta, 2017). Consequently, the Payra Port in Bangladesh also aims to make a significant contribution to the nation’s economic growth by enhancing trade facilities and meeting future demands (Ahmed, 2017) . According to the Prothom Alo report, 3,160 ships, of which 484 were foreign, had entered the port, and the center had received Tk 1,576 crore (Hossain, 2024) . It has also strengthened regional trading and integration among various economies. These infrastructure projects have improved transportation networks, facilitated economic development, and strengthened bilateral relations between the two nations. However, the political dynamics arising from sectarian speeches and discriminatory anti-Muslim policies in India could hinder or even reverse these efforts.
Moreover, new tensions between the communities have also affected discussions on the projects that connect people from neighboring countries. Regulatory concerns related to issues such as land acquisition, resource allocation, and regulatory permission indeed involve one party trusting the other, and that can be a severe blow when one side feels the other is antithetical to their philosophies. This has resulted in the slow execution of projects and poor reception of new programs and projects in organizations. The constant changes have also contributed to a lengthy implementation process, reduced interest in new projects, and slowed implementation.
3. Energy: Energy cooperation has remained one of the most noticeable forms of joint effort between India and Bangladesh to meet Bangladesh’s ‘Power to All’ goal (Shringla, 2018). . Bangladesh buys power from India through transmission lines, while Indian investors invest in Bangladesh’s traditional power plants and renewable energy systems. For instance, the Maitree Super Thermal Power Project in Rampal underlines that cooperation in this sector may only bring advantages (Das et al., 2018, P.659).
The energy cooperation partnership between India and Bangladesh has made marked progress in the last few years in meeting the peak energy requirements of these two countries. Following the grid interconnection in October 2013, Bangladesh has been importing electricity from India to improve its energy supply reliability. Bangladesh had a Power Purchase Agreement with India for the import of 2,656 MW of electricity by FY 2022-23, including 1,496 MW from Adani Power Jharkhand, 1,000 MW from the Baharampur plant, and 160 MW from the Tripura plant (Chowdhury, 2024).
The Maitree Super Thermal Power Project in Rampal, Bangladesh, is a successful instance of such cooperation. This new 1,320 MW coal-fired power project is managed by the Bangladesh-India Friendship Power Company (BIFPCL), a joint venture between India’s National Thermal Power Corporation and Bangladesh’s Power Development Board (BPDB). Construction began in 2017, and commercial operations commenced in December 2022 (Power Technology, 2024) .
Bangladesh has the potential to generate electricity, but it faces significant challenges in its power sector due to a lack of fossil fuels and other operational issues. In 2018, the country’s electricity supply reached only 10,958 MW, while the highest demand was 14,014 MW. This shortfall led to outages and unmet demand (Mahbub, 2024). Bangladesh’s electricity generation is largely dependent on fossil fuels, which in turn makes the country reliant on India for energy imports. However, the growing Islamophobia in India may lead to shifts in this cooperation. Dissent against India’s domestic policies have raised questions in Bangladesh regarding the energy agreements between the two nations (Ahmed, 2023). Currently, political dynamics have intensified concerns about the environmental and social impacts of proposed projects, such as the Rampal Power Plant, prompting the public to scrutinize the genuine intentions and benefits of these partnerships. Different narratives and disinformation on social media can destabilize the rationality of energy importation and exportation. For example, tensions arising from political violence or border disputes stemming from communal conflicts may threaten supply chain security in such cross-border infrastructure, potentially halting future energy cooperation on renewable energy.
Impact on Areas of Conflict
Today, Bangladesh and India, as two sovereign states, have a relationship between these countries is influenced by numerous political factors. Key issues include water-sharing disputes, boundary conflicts, and security threats. At their core, these conflicts are rooted in historical and geopolitical factors, which have recently been exacerbated by rising Islamophobia and majoritarianism in India. This section examines the reasons behind the ongoing escalation of these disputes and the socio-political realities that impede the pursuit of a viable and effective resolution.
1. Water Disputes: In the past decade, water has emerged as a key issue in international relations, with discussions about a “human right to water” gaining momentum at the UN and beyond (Gleick, 2005). Disagreements over water have always remained a problem in the relationship between India and Bangladesh since the 1970s (Aktar, 2021) . Out of the 54 common rivers that flow between upstream India and downstream Bangladesh in the Ganges-Brahmaputra-Meghna (GBM) basin, only the Ganges has a bilateral agreement (Rahman et al., 2019) .
Out of all the issues, the one that has resisted some resolution is the Teesta River. Bangladesh has long been demanding a fair share of the water in the Ganga, particularly during the dry season, when the country’s agriculture depends heavily on water. However, India has shown little enthusiasm for finalizing it because the West Bengal government also depends on the Teesta River water for its uses. Even after multi/ bilateral talks, which include assurance of solving the Teesta water-sharing issue during different official visits, no definitive decision has been made; hence, Bangladesh remains unsatisfied and more skeptical of India’s gestures (Sood & Mathukumalli, 2011, P.47).
However, disputes on sharing the Ganges River water were addressed politically by signing the Ganges Water Treaty in 1996 (Thomas, 2017). Although the treaty has the potential for convenient cooperation, it has been followed by obstacles. Though favorable, Bangladesh complains that most downstream nations unilaterally built dams and barrages that hinder adequate water flow and harm Bangladesh.
The northeastern states are changing due to the continuous push of the BJP government’s nature and propaganda. The Northeastern states and Bangladesh share water resources. For example, the Feni River, which marks the boundary between the Tripura district of India and the Chittagong Hill Tracts of Bangladesh, has been in historical discussions on this topic since 1958 (Water Beyond Borders, 2020) . The changing nature of violence in Tripura toward minorities may affect Bangladesh-India water talks or adjustments. Increasing violence against Muslims and prejudice in India and India’s perception of Bangladesh’s internal issues through the Hindu lens have given a new nuance to these water conflicts. Attacking the Bangladeshi mission in Agartala to arrest Chinmoy Krishna Das, a Hindu leader in Bangladesh, has flared up the tensions between the two neighbors and degraded the weight of ties (Shankar, 2024) . The increased tension in the relations between the two countries due to the increased use of communal politics may give three possibilities on the water issue. Firstly, the people of Bangladesh may become distrustful of Indian offers or agreements about water sharing as a result of Islamophobic discourse. Secondly, the diplomatic strain may cause delays, stalemates, and breakdowns in water negotiations.
2. Border Issues: The 4,000-kilometer border linking India and Bangladesh is considered larger than the America-Mexico and Israel-Palestine borders (Vachhrajani, 2024) and one of the Earth’s most turbulent and important borders. The connected border has been a reason for migration, armed confrontations, people smuggling, and human trafficking. Migration is a global phenomenon; however, illegal migration poses a security threat by violating the laws of destination countries (Rather, 2013). Several such disputes, at least until the 2015 Land Boundary Agreement, have been resolved, but violence and tensions continue, mainly in the areas in which communal memory conflicts with migration discourses (Ranjan, 2018, P.7). Violence and shooting incidents near the border are common, with Indian border security forces often firing on Bangladeshi civilians.
Table 2: Border Killing between Bangladesh-India​
[td]
Period​
[/td][td]
Bangladeshi Civilians Killed (by the Indian side)​
[/td][td]
Bangladeshi BGB Personnel Killed (by the Indian side)​
[/td]​
[td]
1972​
[/td][td]
2​
[/td][td]
0​
[/td]​
[td]
1972-1981​
[/td][td]
103​
[/td][td]
0​
[/td]​
[td]
1982-1991​
[/td][td]
179​
[/td][td]
4​
[/td]​
[td]
1992-2001​
[/td][td]
264​
[/td][td]
10​
[/td]​
[td]
2012-2016​
[/td][td]
178​
[/td][td]
0​
[/td]​
Source: Hassan, M., & Bala, A. (2019). An analysis on India-Bangladesh border killing. International Journal of Social, Political and Economic Research, 6(1), 69-83.
Many of these events are linked to alleged smuggling attempts or unauthorized border crossings. However, the emergence of the new phenomenon of Islamophobia has also added new challenges to the management of borders. After 9/11, in India, the narrative of the “global war on terror” was frequently framed as a straightforward conflict between “good and evil,” which was often interpreted as a division between Hindus and Muslims (Rahman et al., 2024) . The political construction of Bangladeshi migrants as ‘infiltrators’ and ‘illegal immigrants’ has not only impacted the border but also made it militarized to a greater extent. Consequently, trust between the two countries has eroded, and India has become the target of hate among the Bangladeshi people.
Thus, the communal tensions spiraling up border conflicts are especially crystallized in the NRC and the CAA. The NRC implemented in Assam seeks to detect illegal immigrants, most of whom are claimed to be from Bangladesh. Despite the objections of the Assamese, the non-inclusion of nearly two million people or more, most of whom are Muslim, into the NRC has raised concerns over future deportation to Bangladesh. Though the Indian government has given word that deportation will not happen without consultation with the Bangladeshi government, the NRC issue narratives have created tension and suspicion.
Adding fuel to the fire is the CAA, which gives citizenship to non-Muslims fleeing from neighboring countries. Bangladesh regards the act as discriminatory and evoking, and Bangladesh has been cooperative in dealing with migration issues. Suggestions that Muslims from Bangladesh are not wanted in India have caused anger and demonstrations in Bangladesh, thus making talks on border control and immigration more difficult.
3. Security: Issues of security for both countries have been traditional about cross-border terrorism, insurgent groups, and criminals. However, the coming of the new century has seen the emergence of a new problem, including the management of refugees and radicalization due to the emergence of Islamophobia.
Refugees, particularly those concerning the Rohingya people, are becoming very politically charged. While approximately 0.9 million Rohingya refugees from Myanmar have sought refuge in Bangladesh (Hossain, 2020). Since the late 1970s, Rohingya refugees have been migrating to India, primarily fleeing persecution and violence in Myanmar (formerly Burma), especially after crackdowns such as “Operation Nagamin” in 1978 (Basavapatna, 2018) . Some have attempted to travel to India, where they are hated and likely to be deported. Despite many Rohingya holding UNHCR refugee cards and previously receiving Long-Term Visas (LTVs) from FRRO, the BJP government has explicitly stated that it considers all Rohingya as “illegal immigrants.” This narrative directly contradicts their status as recognized refugees by the UNHCR (Verma, 2022) . New Delhi’s refusal to permit Rohingya into the country and its recent decision to deport those who sought asylum in India have angered Dhaka as the government struggles to accommodate a humanitarian crisis. The ineffective coordination of refugee management has led to conflicts of interest and insecurity among the people (Abedin, 2021, P.9).
The other major security threat is the prospect of radicalization. People effectively argue that the current treatment of Muslims in India, along with the suppression and invasion of Muslims by the Hindu majority, as well as the philosophical genocide and anti-Muslim rhetoric, create a fertile environment for the rise of extreme hatred. Especially in Bangladesh, where the Islamic religion is an important part of the nation’s ethos, these developments are seen as a clear and present danger to security in the region.
These dominant narratives of exclusion and domination in India’s domestic politics may further radicalize vulnerable populations on both sides of the border. Current discontent offers extremists an opportunity to recruit new followers and serves as a pretext for their heinous actions, exacerbating counter-terrorism efforts. Meanwhile, the rapid erosion of trust between India and Bangladesh has hindered cooperation in intelligence sharing and operational responses to these threats.​
Picture2-13.png

Fig 2: Islamophobic Nature & Bilateral relations (Author’s Own)
The diagram reparents, for fueling Islamophobia, discriminatory national policies, biased laws and media propaganda and concurring geopolitics are closely interlinked. Undoubtedly, in bilateral relations the Islamophobic nature of state reduced diplomatic trust, economic cooperation and other cooperations which also influence in geopolitics.
The foreign policy influenced by religious perspectives undermines mutual trust and the historical diplomatic bond between countries. India’s growing Islamophobia and intervening nature on Bangladesh’s minority issues gradually affects public opinion, which has a direct impact on bilateral relations. Additionally, geopolitical shifts may further complicate these dynamics.
Table 3: Seeming changes may affect bilateral relations​
[td]
Area of cooperation or conflict​
[/td][td]
Perceived changes​
[/td]​
[td]
Water​
[/td][td]
In 2024, Bangladesh experienced severe flooding. To enhance cooperation on flood warnings for the 54 rivers that flow between them, Bangladesh and India established a joint river commission in 1972. However, geopolitical shifts and ongoing criticism of each other’s treatment of minorities since 2021 have strained water diplomacy between the two countries. At that time, Md Nahid Islam, the adviser on information and broadcasting affairs, accused India of contributing to the flooding, suggesting that India failed to provide adequate warnings to Bangladesh. If this mistrust persists, the agreement for sharing Ganga waters, set to expire in 2026, may encounter challenges. This situation is reminiscent of India’s 2019 decision not to renew the 1989 agreement with Pakistan regarding the sharing of hydrological data, following India’s abrogation of Article 370 in Jammu and Kashmir.​
[/td]​
[td]
Trade​
[/td][td]
Continuous political distance and verbal sparring with each other on migration and religious minorities, India and Bangladesh have recently imposed a series of ***-for-tat trade restrictions that are impacting businesses in both countries. Bangladesh restricted land imports of cotton yarn from India and India also restricted jute products from Bangladesh through the land ports.​
[/td]​
[td]
Diplomatic Strain​
[/td][td]
In 2025, India’s many BJP leaders made propaganda of ‘Hindu khatre mein’ (Hindus are in danger) has instigated Bangladeshi majoritarian. After arresting Chinmoy Krishna Das in Dhaka, India showed concern on Bangladesh’s minorities which was precepted negatively by Bangladeshi people. Regarding the issue, mob attacked the Bangladesh Assistant High Commission at Agartala. The Government of Bangladesh stated that it is the host government’s responsibility to protect diplomatic missions from any form of intrusion or damage.​
[/td]​
[td]
Halted cooperations​
[/td][td]
In 2025, India ended a transshipment agreement which was used by Bangladesh for exports and Bangladesh cancelled a $21 million navy-based defense contract with India.​
[/td]​

RESULT AND FINDINGS​
​

Perceptions and Responses from Bangladesh
The foundation of Bangladesh–India relations lies mainly in historical and cultural ties, along with political co-relations. As a result, Islamophobia and majoritarianism in India have influenced the attitudes of the Bangladeshi government, civil society, and its citizens towards their larger neighbor. This section explores public opinion, government responses, and the role of media and civil society in shaping these perceptions.
1. Public Sentiment: The NRC and CAA are seen as initiatives that directly incite communal tensions, especially between the minority Muslim community and the Hindu majority in India. As a result, Muslim organizations and political parties in Bangladesh, India, Pakistan, and Afghanistan have voiced significant opposition to these policies (Hassan, 2023). Many view these measures as provocative to the shared history and culture between Bangladesh and India, as well as a challenge to the independence and secularism established during the 1971 liberation war.
Anti-Muslim policies and incidents in India are closely known in Bangladesh since many consider them an insult to both countries, culturally and religiously. The public believes there is systematic prejudice against Muslims; this has created anti-India sentiment, and, more so, from civil society and the media (Latif, 2024, P.14). Abu Sufian (2020) stated in his article that Bangladeshi society may become more anti-Indian as a result of the NRC-CAA, particularly among the younger population (Sufian, 2022). . Demonstrations against the CAA and NRC have been observed throughout Bangladesh (Dhaka Tribune, 2019), and the country accused India of continuing its betrayal of the spirit of pluralism.
2. Diplomatic Strains
These domestic policies have negatively affected the two countries’ diplomacy. Approximately 2 million people will be stateless if the CAA and NRC are properly implemented, which will create chaos in South Asia. Bangladesh will not remain indifferent to the situation of a large-scale humanitarian crisis and forced movement of people, which will significantly strain bilateral diplomatic relations (Hassan, 2023). Indian Muslims and the possible consequences of their oppression, which may lead to the destabilization of the whole region. For instance, the deportation of the so-called ‘illegal immigrants’ under the NRC proposed has stirred up a picture of economic and social issues, even with the refugee inflow to Bangladesh.
3. Media and Civil Society
The media serves as a powerful lens for understanding different communities. Its narratives can significantly influence public opinion and contribute to stereotypes and biases. Media coverage often perpetuates negative stereotypes about Muslims, reinforcing existing prejudices and contributing to animosity, discrimination, and social division against the Muslim community (Rege, 2023) . The Bangladeshi media and many civil society representatives significantly influence people’s attitudes towards Indian policies. News outlets and activists have reported events such as the CAA, NRC, and communal riots, and social media platforms have associated these events with their possible impacts on Bangladesh. Nevertheless, social media has played an active role in raising people’s awareness toward minorities in India, supporting Indian Muslims (Ali, 2025) and criticizing Indian policies. The quick spread of hashtags such as #NOCAB on Twitter and Instagram highlights social media’s ability to galvanize public opinion and raise awareness about an issue (Bhilwar, 2021).
After the July uprising, there was some news about many anti-Hindu riots; however, semantic and statistical data have denied them as overstated or fabricated. Indian media is consistently disseminating fake news about the Islamophobia situation in India and its impact on how Bangladesh is perceived. Following the ousting of Bangladeshi Prime Minister Sheikh Hasina, both mainstream and social media in India frequently reported incidents of attacks on Hindus in Bangladesh, with some reports sensationalizing the situation by labeling it a ‘Hindu Massacre’ (Dey, 2024) ‘. However, contrary to these reports, especially the horrifying ones, fact-checkers later said that most were fake news or overblown. Rumor Scanner’s investigation reveals a troubling finding: from August 12 to December 5, 2024, 49 Indian media outlets spread 13 false reports about Bangladesh (The Daily Star, 2024). This could lead to several negative consequences, including fostering mistrust and suspicion at both the public and governmental levels, and potentially influencing policy discussions and public opinion.
In the 1990s, the term “civil society” frequently had a positive connotation, linked to democratic values, citizen empowerment, and social progress (Islam, 2021). An independent and well-informed civil society in Bangladesh plays a crucial role in fostering a mature and mutually beneficial relationship with India. This can be achieved through active engagement in advocacy, dialogue, education, research, and lobbying. In the last decade, Bangladesh’s civil society has failed to make an outstanding stand to act due to being controlled by political power (Civicus, 2024). The paper “Politically Engaged Civil Society in Bangladesh: A Case Study Analysis” poses important questions regarding the interactions between civil society, political actors, and the state in Bangladesh. It argues that simply having many civil society organizations (CSOs) does not guarantee a robust and independent force for democratic consolidation. Instead, factors such as political influence and resource needs greatly impact these organizations’ operational environment and effectiveness (Tasnim, 2017). On 5 September, one hundred twenty-five Civil Society Organizations (CSOs) highlight the serious humanitarian and human rights issues related to the exclusion of 1.9 million people from the National Register of Citizens (NRC) in Assam, and from Bangladesh, there were Centre for Peace and Justice, BRAC University, Council of Minorities, Naripokkho, Odhikar as signatories (Institute on Statelessness and Inclusion, n.d.). In the era of social media and misinformation, media and Civil Society Organizations (CSOs) of Bangladesh play a crucial role in articulating the thoughts and concerns surrounding Bangladesh-India relations.
Is it a Threat to the democracy of Bangladesh?
This trending Islamophobia and majoritarianism in India are lethal threats to Bangladesh’s democracy and stability. In Bangladesh, more so because the country has been founded and nurtured based on secular fundamental principles, they have an impending test due to exclusionary ideologies that have spilled over from the neighboring state of India, which impact the governance and stability of the Bangladeshi state.
Firstly, the rise of right-wing Hindu nationalism in India and the dichotomous actions of Hindutva impact not only India’s Muslim population but also neighboring countries such as Pakistan, Afghanistan, and Bangladesh (Qamar, 2021). India’s policies, particularly the Citizenship Amendment Act (CAA) and the National Register of Citizens (NRC), have been criticized for discriminating against Muslims. There is concern that these actions are igniting religious disharmony and undermining Bangladesh’s secularism. As the Indian government continues to implement the CAA and NRC, Islamophobic attacks in India have contributed to a growing anti-India sentiment in Bangladesh. India’s communal card on Bangladesh, and its Islamophobic nature through the Hindutva lens, creates more anti-India sentiment and hateful narratives on India by Islamic organizations.
Also, bigotry against Muslims and arrogance are evident in some narratives, which label Bangladesh’s internal movements demanding democracy as the work of external agents. Referring to the 2024 student movement in Bangladesh as an ‘Islamist takeover’ and blaming Pakistan and China for the incident to appeal to the Indian audience reflects a biased and Islamophobic perspective (Bajpai, 2024).
Secondly, communal tensions also breed polarity in the electorate. To understand contemporary communalism in India, including the rise of Hindutva and the associated Islamophobia, it is essential to recognize its deep historical roots in colonial strategies aimed at fragmenting Indian society for imperial control (Jan, 2018) . Religious and nationalist motifs are now often and closely linked in political campaigns. For political parties, especially those adhering to a Hindutva ideology, Islamophobia serves as a strategic tool to unify and strengthen the majority Hindu vote (Qundeel, 2024) .
For instance, other BJP personalities have also made assumptions, like Meenakshi Lekhi, who claimed that the BJP has planned to change the name of Bangladesh to the “Islamic Republic of East Pakistan’ (Anam, 2024) . These narratives deny Bangladesh’s internal agency, while India tolerates Hindu nationalism and simultaneously portrays the Islamic identity in Bangladesh as extremism. This represents a troubling double standard. India’s Islamophobic narratives divide Bangladesh’s politics into religious and nationalist divisions.
In Bangladesh, like in other developing countries, patron-client networks are deeply ingrained in the political system, contributing to polarization (Osman, 2010). Critics say that India’s uncritical support to the Awami League government, and its regime under Sheikh Hasina, is despite evidence of democratic backsliding and human rights abuses mounting internationally. This blind support is sometimes perceived as India being the Awami League regime’s patronage (Rahman, 2024) by some sectors of the Bangladeshi public and opposition, which helps its political survival. Bangladesh’s 2018 and 2024 national elections were another reason for complaints of Indian interference that hampered public trust in democracy (Parvez, 2024). The external patronage of India has fueled the political polarity in Bangladesh, which is channeled through India’s big brotherhood syndrome and has resulted in anti-India sentiments among Bangladeshis.
Thirdly, the historical trajectory of jihadism in South Asia, along with the exploitation of this threat by right-wing Hindu groups in India and the global repercussions of 9/11, creates a complex array of challenges for Bangladesh’s democracy. the Soviet invasion of Afghanistan in the 1980s contributed to the emergence of jihadist groups in South Asia, particularly Jaish-e-Mohammed (JeM), Lashkar-e-Taiba (LeT), Harkat ul-Jihad Bangladesh (HuJI-B), Jamaat ul-Mujahideen Bangladesh (JMB), and various Al-Qaeda affiliates, driven by geopolitical and financial motivations. Throughout the 1990s and 2000s, India witnessed a rise in indigenous Islamist terror organizations and attacks linked to groups based in Pakistan. This context indicates that the legitimate security threats posed by certain individuals or factions within the Muslim community have been leveraged to vilify the entire Muslim population unjustly (Siyech, 2021), which may threaten Bangladesh’s internal security and democracy.
Geopolitical shift
The consequences of hatred and mercenary majoritarianism do not end with certain spheres of interaction. The lack of trust between India and Bangladesh may eventually weaken the general relations. Thus, it can be challenging to continue permanent relations. Therefore, the relationship between public opinion in the two nations remains influential in determining the diplomatic relations. Because the public in Bangladesh is increasingly more displeased with India’s communal policies, the government lacks the autonomy to continue its Alerts: communally based policies (Devine et al., 2006, P.111).
Moreover, over the recent past, India has been perceived as a majoritarian state in Bangladesh, compromising its soft power and, thus, the degree and range of shared acceptance machinery it can mobilize in Bangladesh. This has led to the opening of opportunities for other regional players like China to deepen their footing in Bangladesh by providing what is perceived to be a less politically motivated strategic partnership.
The Way Forward
Recent strands of Islamophobia and majoritarianism in India are the threats that are eroding Bangladesh-India relations and endangering cooperation and stability in the region. To overcome such problems, there is a need to regain credibility by practicing transparency in communication throughout the rank and file. Specific areas that require attention include the sharing of water in the Teesta River, border management, and security. There are multiple ways to approach communal discourses and minimize their impact, including eradicating hostility directed towards other communities, changing legislation that may negatively affect minorities, and increasing interaction between people of different cultures.
Focusing solely on economic relations through CFIA and other balanced trade initiatives, like CEPA and energy pipelines, can highlight a mutually beneficial relationship. It’s essential to negotiate water-sharing and border issues while enhancing border monitoring through improved security cooperation. Additionally, there is an opportunity to strengthen collaboration on common challenges by utilizing platforms such as SAARC and BIMSTEC to address regional responsibilities.
One of the final steps is to engage civil society and the media in addressing and countering fake news while building consensus around the potential benefits of coalitions. They can foster trust, stabilize relationships during the designated period, eliminate tensions, and prevent long-term conflicts.​

CONCLUSION​
​

The paper examines the significant research issue of evaluating the impact of Bangladesh-India bilateral relations on the rising Islamophobia in India, which is marked by increasing discriminatory policies and violence against the Muslim minority. The paper highlights how India’s perceived hegemonic foreign policy and its “patron” role toward Bangladesh undermine mutual trust and cooperation. This situation exacerbates anti-India sentiment, intensifies political polarization, and threatens the democratization process in Bangladesh.
The key findings indicate that, despite a historically utilitarian relationship centered on mutual economic and strategic benefits, rising Islamophobia in India is undermining current cooperation and distorting future initiatives. Additionally, the research underscores an atmosphere of mistrust and animosity toward border trade and fruitful business dealings, joint infrastructure and energy projects. The complicated aspects that are under negotiation are also afflicted with low hope due to the Islamophobic nature of India.
The paper outlines a path forward that includes restoring direct dialogue, eliminating stereotypical narratives in the media, and fostering fair mutual cooperation in bilateral relations. To navigate the challenging relationship between the two most populous neighbors of SAARC (South Asia), it is essential to enhance people-to-people contacts and mutual respect. These efforts, grounded in a commitment to international law, should evolve into close, strategic cooperation.
The research clearly illustrates how Islamophobia in India, viewed by many in Bangladesh as state-sanctioned communalism, breeds deep suspicion and animosity, making genuine cooperation increasingly challenging. Long-standing issues such as water disputes and border management are further complicated and exacerbated by this communal perspective. The findings suggest that the Bangladeshi government’s autonomy in foreign policy, especially regarding India, is significantly limited by growing public discontent with India’s communal policies. Additionally, the research indicates that India’s rising majoritarianism and Islamophobic reputation are severely undermining its soft power in Bangladesh.
The paper acknowledges limitations, such as the complexity of defining Islamophobia because of its broadness. The paper only defines Islamophobia in India through its domestic policies, media, and public perceptions, and other lenses (institutional biases, non-state actors, and political parties, except the BJP’s behavior, socio-economic dynamics) are missing. The future research directions should focus on policy reformations related to improving strained bilateral relations between Bangladesh and India due to India’s Islamophobic nature. Further studies may examine the effectiveness of the stressed relations effect on the region. In conclusion, India has had significant Islamophobic tendencies, often bolstered by strengthening Hindu nationalist narratives and policies deemed discriminatory toward Muslims, which causes deep public distrust and anti-India sentiment in Bangladesh. This directly impedes the regional cooperation in key domains, with dire consequences on regional stability and the encouragement of alternative geopolitical
​
@Rajdeep @cricketjoshila @Champ_Pal @JaDed @Devadwal @uppercut @Theanonymousone @straighttalk @Vikram1989 @Varun @Romali_rotti @Bhaijaan @Cover Drive Six @rickroll @RexRex @rpant_gabba, @Romali_rotti @kron @globetrotter @Hitman @jnaveen1980 @Local.Dada @CrIc_Mystique @Van_Sri @nish_mate @SportsWarrior


#SaveIndianMinorities

#SaveIndianDalits

#StopMinorityGenocideInIndia

#FreeIndiaFromHinduExtremism

#SaveIndianMuslims

#SaveIndianChristians

#SanctionIndia

#BoycottIndia

#StopIndianAparthied




realignments​
 

Islamophobia Watch: India From Partition to Persecution​



www.mend.org.uk

Islamophobia Watch: India From Partition to Persecution - Muslim Engagement and Development

MEND Leicester conducted an interview with world-renowned journalist CJ Werleman and human rights activist and film producer Dr. Manisha Nathaniel Maganji unraveling the situation on the ground for Muslims and other minorities in Modi’s India. Dr. Manisha who is co-founder of the group...
www.mend.org.uk www.mend.org.uk




MEND Leicester conducted an interview with world-renowned journalist CJ Werleman and human rights activist and film producer Dr. Manisha Nathaniel Maganji unraveling the situation on the ground for Muslims and other minorities in Modi’s India.

Dr. Manisha who is co-founder of the group International Network Of Democratic Indians Abroad( I.N.D.I.A ) and co-producer of the Film, Covid-19 The Blame Game, spoke of why she felt the need to highlight the plight of minorities in India. She emphasised the politicisation of the (peaceful) Hindu religion to fulfil the government’s Hindutva narrative and how othering minorities was a tactical strategy. She described the poverty index and illiteracy index as being unacceptable in India and with many other problems exasperated by the pandemic they were scapegoating the minorities for their problems.

This sentiment was echoed by CJ Werleman explaining that Modi was part of the international populist train where nationalism is the most important thing and to appeal to nationalist sentiments other groups, usually minorities are otherised and more often demonised.

They both spoke of horrific incidents of attacks and murders with the formation of vigilante groups working with impunity and some cases alongside law enforcers with C J declaring that he believed that” 200 million Muslims in India are on the brink of genocide”.

The interview went into some depth about the role the media had played in creating such a toxic environment and how many media outlets appeared to be a mouthpiece for the ruling BJP party.

Horrific videos and photos were shown of both police and public brutality towards both Muslims and Dalits with Dr. Manisha also explaining that many Christians have been targeted too.

The show went on to explore ways people can support those that are being persecuted in India. They emphasised assisting established organisations like INDIA and support the work being done by CJ financially.

To raise awareness in this country by contacting your local MP and putting pressure on our government to raise concerns with their counterparts in India.

Finally, the show went on to discuss what lessons could be learned for those of us living in the west to ensure we or our children do not suffer a similar fate. How standing to wrong regardless of who it is committed against is a civil and moral duty if we do not wish to suffer a similar fate. The importance of working with and challenging, when necessary, governments on their policies to ensure civil liberties are not slowly eroded.

Overall, a fantastic thought-provoking, sometimes depressing but mostly inspiring event that shone a light on the atrocities being conducted against minorities in India but a larger light on our responsibility to all the oppressed peoples of the world.


@Rajdeep @cricketjoshila @Champ_Pal @JaDed @Devadwal @uppercut @Theanonymousone @straighttalk @Vikram1989 @Varun @Romali_rotti @Bhaijaan @Cover Drive Six @rickroll @RexRex @rpant_gabba, @Romali_rotti @kron @globetrotter @Hitman @jnaveen1980 @Local.Dada @CrIc_Mystique @Van_Sri @nish_mate @SportsWarrior


#SaveIndianMinorities

#SaveIndianDalits

#StopMinorityGenocideInIndia

#FreeIndiaFromHinduExtremism

#SaveIndianMuslims

#SaveIndianChristians

#SanctionIndia

#BoycottIndia

#StopIndianAparthied
 
finalfantasy7 said:

Islamophobia Watch: India From Partition to Persecution​



www.mend.org.uk

Islamophobia Watch: India From Partition to Persecution - Muslim Engagement and Development

MEND Leicester conducted an interview with world-renowned journalist CJ Werleman and human rights activist and film producer Dr. Manisha Nathaniel Maganji unraveling the situation on the ground for Muslims and other minorities in Modi’s India. Dr. Manisha who is co-founder of the group...
www.mend.org.uk www.mend.org.uk




MEND Leicester conducted an interview with world-renowned journalist CJ Werleman and human rights activist and film producer Dr. Manisha Nathaniel Maganji unraveling the situation on the ground for Muslims and other minorities in Modi’s India.

Dr. Manisha who is co-founder of the group International Network Of Democratic Indians Abroad( I.N.D.I.A ) and co-producer of the Film, Covid-19 The Blame Game, spoke of why she felt the need to highlight the plight of minorities in India. She emphasised the politicisation of the (peaceful) Hindu religion to fulfil the government’s Hindutva narrative and how othering minorities was a tactical strategy. She described the poverty index and illiteracy index as being unacceptable in India and with many other problems exasperated by the pandemic they were scapegoating the minorities for their problems.

This sentiment was echoed by CJ Werleman explaining that Modi was part of the international populist train where nationalism is the most important thing and to appeal to nationalist sentiments other groups, usually minorities are otherised and more often demonised.

They both spoke of horrific incidents of attacks and murders with the formation of vigilante groups working with impunity and some cases alongside law enforcers with C J declaring that he believed that” 200 million Muslims in India are on the brink of genocide”.

The interview went into some depth about the role the media had played in creating such a toxic environment and how many media outlets appeared to be a mouthpiece for the ruling BJP party.

Horrific videos and photos were shown of both police and public brutality towards both Muslims and Dalits with Dr. Manisha also explaining that many Christians have been targeted too.

The show went on to explore ways people can support those that are being persecuted in India. They emphasised assisting established organisations like INDIA and support the work being done by CJ financially.

To raise awareness in this country by contacting your local MP and putting pressure on our government to raise concerns with their counterparts in India.

Finally, the show went on to discuss what lessons could be learned for those of us living in the west to ensure we or our children do not suffer a similar fate. How standing to wrong regardless of who it is committed against is a civil and moral duty if we do not wish to suffer a similar fate. The importance of working with and challenging, when necessary, governments on their policies to ensure civil liberties are not slowly eroded.

Overall, a fantastic thought-provoking, sometimes depressing but mostly inspiring event that shone a light on the atrocities being conducted against minorities in India but a larger light on our responsibility to all the oppressed peoples of the world.


@Rajdeep @cricketjoshila @Champ_Pal @JaDed @Devadwal @uppercut @Theanonymousone @straighttalk @Vikram1989 @Varun @Romali_rotti @Bhaijaan @Cover Drive Six @rickroll @RexRex @rpant_gabba, @Romali_rotti @kron @globetrotter @Hitman @jnaveen1980 @Local.Dada @CrIc_Mystique @Van_Sri @nish_mate @SportsWarrior


#SaveIndianMinorities

#SaveIndianDalits

#StopMinorityGenocideInIndia

#FreeIndiaFromHinduExtremism

#SaveIndianMuslims

#SaveIndianChristians

#SanctionIndia

#BoycottIndia

#StopIndianAparthied
Click to expand...
Dude, so far I posted a million videos of Muslims explaining their intentions through their own mouth and you still think Islamophobia is irrational. :asif :vk2 🤡
 
Champ_Pal said:
Dude, so far I posted a million videos of Muslims explaining their intentions through their own mouth and you still think Islamophobia is irrational. :asif :vk2 🤡
Click to expand...
you cant count can you, you havent posted a million,

thrs only 4 pages to this thread


ur not so bright are you

Islam is increasing rapidly in america - and you cant do anything
 
India monks call for 'Muslim genocide' in hate speech summit

www.trtworld.com

TRT World - India monks call for 'Muslim genocide' in hate speech summit

Outrage as far-right religious and political groups seek Rohingya-like mass murder and exodus of Indian Muslims, in presence of the leaders of ruling BJP, in a three-day Hindutva conclave held in northern Haridwar city.
www.trtworld.com www.trtworld.com

Outrage as far-right religious and political groups seek Rohingya-like mass murder and exodus of Indian Muslims, in presence of the leaders of ruling BJP, in a three-day Hindutva conclave held in northern Haridwar city.


Leaders of several far-right groups with ties to the ruling Narendra Modi's government have called for ethnic cleansing of minorities in India, especially the country's 200 million Muslims, in a three-day summit, according to local media and online videos of the event, sparking widespread outrage and calls for action against them.

The three-day hate speech conclave was held by the controversial Hindutva figure Yati Narsinghanand from December 17 to 19 in northern India's Haridwar city where multiple speakers made calls to kill minorities and attack their religious spaces, The Quint reported on Wednesday.

"Economic boycott won't work. Hindu groups need to update themselves. Swords look good on stage only. This battle against Muslims will be won by those with better weapons," Narsinghanand, an engineer-turned-firebrand leader, told the gathering as the crowd cheered.

Another speaker Sadhvi Annapurna, general secretary of the Hindu Mahasabha [Hindu Grand Assembly], called for the mass murder of Muslims, according to the English news website The Wire.

"Nothing is possible without weapons. If you want to eliminate their population then kill them. Be ready to kill and be ready to go to jail. Even if 100 of us are ready to kill 20 lakhs of them [Muslims', then we will be victorious, and go to jail," Annapurna said.

The Wire said the summit witnessed an "extraordinary quantity of hate speech, mobilisations to violence and anti-Muslim sentiment."


Political encouragement from BJP?

BJP politicians Ashwini Upadhyay and Udita Tyagi also participated that "gave the event a level of political encouragement from the ruling party," The Wire reported.

Speakers cited 2017 mass atrocities against Rohingya Muslims and their exodus from Myanmar as an example and called for a similar policy to enable Muslims' ethnic cleansing in India.

"Like in Myanmar, the police here, the politicians here, the army and every Hindu must pick up weapons and we will have to conduct this cleanliness drive (ethnic cleansing). There is no solution apart from this," said Swami Prabodhanand Giri, head of the Hindu Raksha Sena [Save Hindu Army], a far-right group based in northern Uttarakhand state.


https://twitter.com/x/status/1473589046685274115

(BJP leader Ashwini Upadhyay presents "Bhagwa Constitution" to his "Gurudev" Yati Narsinghanand Saraswati. Earlier he was accused in Jantar Mantar Hate Speech case)


https://twitter.com/x/status/1473626972458668033

(Swami Prabodhanand says, "Get ready to K!|| or get K!||ed, there is no other option. Just like in Mayanmar, every Hindu, Including Police, Army, Politician should start the cleaning like it happened in Myanmar" Refering to the Rohingya genocide.)


(Swami Prabodhanand says, "Get ready to K!|| or get K!||ed, there is no other option. Just like in Mayanmar, every Hindu, Including Police, Army, Politician should start the cleaning like it happened in Myanmar" Refering to the Rohingya genocide.)


https://twitter.com/x/status/1473626972458668033

(Swami Prabodhanand says, "Get ready to K!|| or get K!||ed, there is no other option. Just like in Mayanmar, every Hindu, Including Police, Army, Politician should start the cleaning like it happened in Myanmar" Refering to the Rohingya genocide.)


https://twitter.com/x/status/1473678563933134850

(Sindhu Sagar Swami advises people to buy lands owned by Muslims & make village free of Muslims. He boasts of him trapping atleast 10 Muslims in FAKE SC/ST act cases & asks more people to do the same. Says, Yati's followers are giving arms training to youth.)


"If I was present in the parliament when PM Manmohan Singh said that minorities have first right over national resources, I would've followed Nathuram Godse, I'd have shot him six times in the chest with a revolver," said another speaker Dharamdas Maharaj, according to The Quint.

Godse assassinated Mahatma Gandhi on January 30, 1948, and is hailed by Hindutva groups in India. Maharaj's remarks were made in reference to Singh's 2006 Parliament speech in which the then-prime minister said Indian minorities must have the first claim on resources of the country.

A portion of the summit was live-streamed on social media, sparking anger with users using the hashtag #HaridwarGenocidalMeet and #HaridwarHateAssembly to call out the far-right groups.


https://twitter.com/x/status/1473693520158412812

([English Captions] -- This video is from a Hindu rightwing event in UttarakhandAnnapurna Maa, Secretary of Hindu Mahasabha calls on Hindus to buy weapons & prepare for anti-Muslim genocide.“If we become soldiers & kill 2 million Muslims then we’ll be victorious," Maa said.)


([English Captions] -- This video is from a Hindu rightwing event in UttarakhandAnnapurna Maa, Secretary of Hindu Mahasabha calls on Hindus to buy weapons & prepare for anti-Muslim genocide.“If we become soldiers & kill 2 million Muslims then we’ll be victorious," Maa said.)


Muslims under Modi's rule

The Wire also shared photographs of the speakers with members of the ruling Bharatiya Janata Party (BJP) warning, "the statements calling for ethnic cleansing and genocide are particularly alarming" given the speakers' connections with the BJP.

The controversial conclave of Hindutva chiefs comes more than a week after Indian PM Modi reportedly told a US-hosted "Democracy Summit" that the democratic spirit, including respect for rule of law and pluralistic ethos, is "ingrained in Indians".

Critics say Modi has failed to intervene and stop rising incidents of attacks on minorities, misuse of religion by Hindu hardliners, and intolerance against dissent in the country.

Since Modi came to power in 2014, Hindu mobs have lynched dozens of people — mainly Muslims and Dalit Hindus — suspected of illegally transporting cows or consuming beef.



(Biggest call for genocide came in India and yet the whole government, whole good hindus are silently watching it.These hate mongers are taking india towards a planned holocaust and still everyone is silent. Such a shame)


Hindu far-right groups have also targeted Muslims over "love jihad", the conspiracy theory that Muslims are luring Hindu women with the aim of conversion and eventually national domination.

Muslims were also accused of spreading Covid-19. In recent months, Hindu mobs have targeted Muslims praying on Fridays in northern India.



@Rajdeep @cricketjoshila @Champ_Pal @JaDed @Devadwal @uppercut @Theanonymousone @straighttalk @Vikram1989 @Varun @Romali_rotti @Bhaijaan @Cover Drive Six @rickroll @RexRex @rpant_gabba, @Romali_rotti @kron @globetrotter @Hitman @jnaveen1980 @Local.Dada @CrIc_Mystique @Van_Sri @nish_mate @SportsWarrior @kaayal
 
Hindu priest delivers hate speech against #Muslims, Sabrimala; Complaint registered


www.facebook.com

MuslimMirror.com

Hindu priest delivers hate speech against #Muslims, Sabrimala; Complaint registered #HateSpeech, #Shantananda, #Pandalam
www.facebook.com www.facebook.com


@Rajdeep @cricketjoshila @Champ_Pal @JaDed @Devadwal @uppercut @Theanonymousone @straighttalk @Vikram1989 @Varun @Romali_rotti @Bhaijaan @Cover Drive Six @rickroll @RexRex @rpant_gabba, @Romali_rotti @kron @globetrotter @Hitman @jnaveen1980 @Local.Dada @CrIc_Mystique @Van_Sri @nish_mate @SportsWarrior @kaayal
 

Hindu priest Kalicharan Maharaj delivers another anti-Muslim hate speech​



www.hindutvawatch.org

Hindu priest Kalicharan Maharaj delivers another anti-Muslim hate speech - Hindutva Watch

At Vishwa Hindu Parishad (VHP) event, Kalicharan Maharaj delivered hate speech against Muslims, peddling conspiracy theories and promoting enmity between communities.
www.hindutvawatch.org www.hindutvawatch.org


At Vishwa Hindu Parishad (VHP) event, Kalicharan Maharaj delivered hate speech against Muslims, peddling conspiracy theories and promoting enmity between communities.
 
RexRex said:
This applies only to AXE body spray, it's quite potent and seductive. Mullah is spot on !
Click to expand...
I am getting bored of this mudslinging contest. All of subcontinent have appalling record when it comes to minority rights. Got carried away by their constant bashing of India.

Anyways, I am going to troll less and concentrate more on my goals. It was fun showing both sweeper and Finalloonie the mirror. What is surprising is their nations are worse than India in every metric but still badmouth India everyday. May be they are trolling hard. I am bored of this. Going to slow down on my posts. 👍
 
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