Power and Influence of Islam-Based Political Parties in Bangladesh: Perception versus Reality

Abstract

Bangladesh has received scholarly attention about the extent and nature of Islamism in the political domain. We argue that, to analyze the significance of religion in the political process, it is essential to consider the role of religion in both influencing the policy and electoral outcome. Based on an in-depth qualitative study during the most recent election of 2008, we review previous elections results and the policy influence of religion-based parties; we argue that, in Bangladesh, Islamic parties' policy influence is very high and electoral success is very low. A deeply entrenched civil religion in the form of nationalistic identity bars religion from playing a significant role in influencing the voting behavior of the citizens. The mainstream political parties have so far failed to recognize the significance of this civil religion.

Islamization by Secular Ruling Parties: The Case of Bangladesh

“…Moreover, since the early 1990s, both the AL and the BNP have repeatedly relied on religious symbolism and downplayed the country's secular traditions (Jahan and Shahan 2014). Specifically, between 1991 and 2006, the BNP's electoral campaigns stressed the party's Islamic credentials, while portraying the AL as "anti-Islamic."…”

“…The literature is unanimous that both military dictators used Islamization as a legitimation strategy to compensate for their lack of electoral legitimacy (e.g. Milam 2007; Siddiqi 2011, 12, 19; Jahan and Shahan 2014, 427, 429). Ahamed and Nazneen (1990, esp.…”

“…Moreover, since the early 1990s, both the AL and the BNP have repeatedly relied on religious symbolism and downplayed the country's secular traditions (Jahan and Shahan 2014). Specifically, between 1991 and 2006, the BNP's electoral campaigns stressed the party's Islamic credentials, while portraying the AL as “anti-Islamic.” While the AL branded both the BNP and the JI as “anti-liberation force(s),” it refrained from running on an explicitly secular agenda in its 1996, 2001, and 2006 campaigns (Jahan and Shahan 2014, 430–432, 433–435). Moreover, it sought to prove that it was not “anti-Islamic.” 8 In 2006, the AL forged an agreement with the orthodox Deobandi party Khilafat Majlis, promising that if it came to power it would not pass any law that went against the Koran 9…”

“…The Awami League (AL) that led the independence struggle is a secular party, whose constitution pledges “[t]o build a [s]ecular, democratic society and state-system imbued with the spirit of Liberation War” (AL constitution). In the 2008 elections, which it won decisively, the AL appealed to secular voters (Jahan and Shahan 2014, 432).…”

Islam, Politics and Secularism in Bangladesh: Contesting the Dominant Narratives

“…Through the fifteenth amendment of the constitution, the regime omitted the constitutional principle "absolute trust and faith in Almighty Allah", and in its place restored secularism; Article 12 of the 1972 constitution was reestablished (Salehin 2013;Pattanaik 2013). Simultaneously, it retained bismillah-ar-rahman-ar-rahim (In the name of Allah, the Beneficent, the Merciful) and the provision of the state religion (Salehin 2013;Jahan and Shahan 2014), which experts such as Dr. Akbar Ali Khan and Nurul Kabir, interviewed by the authors, described as "the political and ideological contradictions of the ruling Awami League." Nevertheless, it has endeavored to give non-Islamic people a sense of belonging by rephrasing the Islamic provisions of the constitution: second translation of bismillah-ar-rahman-ar-rahim was added that reads: "In the name of the Creator, the Merciful" (The Constitution 2011, p. 1).…”