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Ozone Park murder, personal pain and Bangladeshi community

Ozone Park murder, personal pain and Bangladeshi community

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The killing of one Bangladeshi Imam and his assistant in Ozone Park in broad daylight has shocked many people. The shock, disbelief, and pain were even much greater for the Bangladeshi community living in New York City. The Imam, Maulana Akonjee, was 55 years old, a father of three children, and a quiet, humble, and soft-spoken religious person, according to many who knew him. 64-year-old assistant, Thara Uddin, was Imam’s relative and his regular companion at home and mosque – now, even in death!

Bangladeshi community, as well as other communities, described the murder as a hate crime as the political climate in the USA is hot now with Republican Party candidate Donald Trump’s constant drumbeat of anti-Muslim propaganda. However, the New York City authorities were not willing to portray it as a hate crime unless they were absolutely sure. Whatever the reason behind this cold-blooded murder, it is a very sad incident.

I got the news of the incident within half an hour from Amin, someone who I know lives close to the mosque where the killing happened. The event was still developing, but he was sure that the Imam was dead. I could hear his voice, which was sad, shattered, and touchy. The next day, I learned more about the murder from the media and from him. He prayed behind the Imam many times in the mosque, talked to him occasionally, and listened to his Jumuah sermons. (Jumuah is the special Friday prayer for Muslims). After a few phone conversations with Amin, I was able to pay him a visit a few days later.

Protest, prayer and politics after the killing of two Bangladeshi in Ozone Park, Brooklyn, on Aug 13, 2016
Protest, prayer, and politics after the killing of two Bangladeshi in Ozone Park, Brooklyn

I intended to talk to him about his personal feelings about the incident. I thought that might help him unfurl his emotions and perhaps help me understand the psychological roller coaster of the community through his pain and portrayal of the event.

Amin not only knew Maulana Akonjee, but he also thought Imam was one of the best among all the four mosques he generally attends in his neighborhood. Imam’s soft, melodious voice during prayer, mild demeanor, and sermons made an impression on Amin. Imams used to preach Islamic teachings, follow Allah’s path and lead a simple, good, peaceful, right, peaceful life. He reminded his congregation of the importance of eating halal, becoming independent before marriage, marrying within the community, etc.

Imam came from close to Amin’s hometown in Bangladesh (the Bangladeshi community in Ozone Park came mostly from the northeast of Bangladesh). He was shocked by the fact that someone died whom he knew so up close and personal. The killing of an Imam was a big blow, too. ‘How come someone could kill an Imam?’ he asked me. He told me with teary eyes that he was not able to sleep for a few days after the incident. He has been praying for their departed soul all the time.

We talked about personal pain, community relations, interactions, security, the perception of police, community participation, etc.

What is the reaction among the Bangladeshi community?
In Ozone Park, both Bangladeshi and non-Bangladeshi were stunned by the incident because of the daring and cruelty of the event. Imam and his companion were killed not at night, not over money, not in fists or fights. They were killed in broad daylight from behind without any warning. Everyone is very sad.

Why do people think it is a hate crime?
Imam was killed without any reason – no fight, no money, no robbery. The killing was the result of some people’s hate of Muslims. Amin also thinks it is not only a hate crime it was also planned. Perhaps Imam was followed for days before he was killed. Or someone may have tipped the killer about his usual path. It was easy to identify him from the Imam’s dress and beard. (Amin thinks Imam was the target, but the killer did not want any witnesses, so his companion was also killed).

What is the reason for this hate in Ozone Park?
Amin is unsure what the reason is, but he guesses Islam is a peaceful religion that is spreading in the neighborhood. Many people may not like that. Recently, two non-Muslims converted to Islam in the neighborhood. Some may be afraid of the spread of Islam. Then, as part of its expansion, Al-Furqan Jame Masjid added a loudspeaker for the call to prayer last year. That may have created tension in the neighborhood with Spanish and Hindu residents. The mosque committee, however, lowered the volume of sound during the call for prayer. However, Amin loves the idea of a louder call for prayer.

Is the Bangladeshi community living in fear?
Bangladesh’s community is uneasy and apprehensive that this kind of incident can happen again! It is a fearful situation because Bangladesh Muslims in the area are easily identifiable. Police presence and increased security are needed in the area. The Bangladeshi community’s peaceful living depends on the police and the president. If police can provide security and a good president is elected, that is reassuring.

What is the reaction of other communities?
It is hard to know the real reaction of other communities, but they are also shocked. Some of them said it could have been happening to us. They are also afraid of their security. Amin noticed some converted American Muslims came to show their support and sympathy, and he felt good about it.

How does the Bangladeshi community interact with other communities?
Bangladeshi community’s interaction with their neighboring communities is minimal. Communities mix only because of work and must-do situations. Know-your-neighbor is not practiced or kept at a minimal level. Although they play soccer, cricket, and basketball together, sometimes that’s the only playtime interaction – nothing after that. The community members go on their way after playing together. Rules of the game govern the interaction, not the social excitement. The game itself is the focus, not the interaction and relationship building. Outside the field, the interaction is limited to ‘hi-hello.’

Community relationships are neither very good nor very bad. There is peaceful coexistence. On the other hand, a few years ago, a Bangladeshi journalist was killed. Amin’s uncle was attacked by a group of youngsters.

What is the reason for not mixing with other communities?
Amin thinks it is because of cultural differences. It is the halal and haram issue, not languages, dress, or music. There are restrictions on what a Muslim can do and does not do. He gave me an example: Muslims do not like dogs, but non-Muslims like dogs. According to Islam, even one hair of a dog can break a Muslim’s wudu/wuzu (ritual purification), he told me.

Food-related restrictions are the biggest barrier. Most Bangladeshi Muslims eat halal meat; they cannot trust the food of non-Muslim restaurants – not even vegetable dairy dishes. There is a suspicion that the same tools, utensils, etc., perhaps used for all kinds of dishes. Amin has an extended family living in Ozone Park. He does not know anyone from his family or friends that they went to eat food in other community restaurants. The concept of halal dominates the Bangladeshi community’s Muslim life in a very big way.

Does the Bangladeshi community need social support to help them overcome the grief and pain?
Bangladesh’s community needs support, but many people are working or busy; therefore, they cannot always come. Amin thinks if all communities also come forward to stop this kind of crime by protesting by demanding justice side by side with the Bangladeshi community, that may help to heal the pain. Bangladesh’s community needs more communal than personal intervention.

Why will other communities come to support them when the Bangladeshi community does not interact with them?
He does not know the answer, but he emphasized that more conversation and friendship should be helpful.

Do you think Donald Trump’s rhetoric has anything to do with this crime?
He is not sure but it could be a reason. Trump wants to ‘lockdown’ mosques. Trump’s portrayal of Muslims as terrorists sounds stupid because, he wondered, the Imam’s killer is not a Muslim!

How are you coping with your grief or sadness?
Amin feels bad when he goes to the mosque to pray; the absence of the Imam makes him sad. Or even when he sees someone in Islamic dress, he sadly remembers the Imam. He goes to the mosque and prays with others more.

After thought

Bangladeshi community in Ozone Park and surrounding areas have a strong regional bond with Bangladesh. Most of the people came to the USA from the north-eastern part of Bangladesh – Beanibazar, Barlekha, Juri, Kulaura, Fenchuganj, Golapganj, Balaganj, Jagannathpur, etc. They are deeply religious. Strict religious regulations, tight social grip, and traditional family value dominate their life. The mosque’s Imam is considered very precious and pious in the Bangladesh community. When such a person is killed in daylight without any apparent cause in a country like the USA, then the community’s deep sadness is perhaps understandable. I hope Amin will get strength and consolation through interaction with the Bangladeshi community, including other communities. 

Bangladeshis abroad expressing solidarity with Bangladeshi Bloggers in Brooklyn NY

Solidarity with Bangladeshi Bloggers

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A new generation of Bangladeshis living in USA took stage to express their solidarity with Bangladeshi bloggers in New York City. Many civil rights issues, including freedom of expression in Bangladesh have been severely curtailed by means of killing, mutilating, threatening, kidnapping, etc. The event ‘Unslain Words: Solidarity for Bangladeshi Bloggers‘ was organized to protest against these trends and rise of religious fundamentalism there.

Picture of Bangladeshi Bloggers killed in 2015
Avijit Roy, Oyasiqur Rahman Babu, Ananta Bijoy Das and Niloy Neel

Four Bangladeshi bloggers were brutally killed this year in different parts of Bangladesh. Avijit Roy on February 26th, Oyasiqur Rahman Babu on March 30th, Ananta Bijoy Das on May 12th, and Niloy Neel on August 7th. Threat is still looming over more than 70 other Bangladeshi bloggers in Bangladesh, many of whom are in hiding. Bangladeshi bloggers living abroad are also threaten. Many have stopped writing out of fear, others continue, knowing that they do so at immense threat to their own lives. Those who have the means have fled the country. Others are desperately seeking an exit strategy. These successive killings and threats towards the writers have drawn a negative image of Bangladesh around the world again after Rana Plaza disaster in 2013.

Mindless killing of bloggers have brought wide condemnation everywhere. Many asked the Bangladeshi authority to provide security for the bloggers, urged to keep them safe, demanded justice. Bangladesh Government attested some perpetrators but also advised the bloggers to tone down their rhetoric against Islam. Bangladesh Police advised them not to cross the line or to leave the country or hide!

The reaction of Bangladeshi community living abroad varies. Some said it was bloggers who are at fault by disrespecting the religious value of Muslim people of Bangladesh through their writings. Others said the bloggers have the right to express their views in a civil democratic society without fear. Whatever the view, majority of Bangladeshi community in USA condemned the killing of bloggers. Religious fanatics committed hideous crimes. Some Bangladeshi organizations protested against the brutal killing. Some gave statements in local Bangla community newspapers.

Bangladeshi new generation living abroad, especially in USA, was perhaps not sure what to do and how to react to this kind of incident! Yet, a solidarity event was held in Brooklyn, New York on September 16th by some non-resident Bangladeshis in collaboration with PEN America, Roulette Intermedium and Center for Inquiry. They expressed their solidarity for Bangladeshi bloggers by words – by reading from their own literary works, from slain bloggers last writing and through live music.

A good number of audience attended the event and it was well presented. The event also provided opportunity for attendees to support Bangladeshi authors who are at risk. Fund collected are specifically earmarked for Bangladeshi authors in need of emergency help due to extreme threats and legal, medical, or security expenses.

Solidarity with Bangladeshi Bloggers in Brooklyn NY
Unslain Words: Solidarity for Bangladeshi Bloggers

Among the Bangladeshi participants, Abeer Yusria Hoque, a Nigerian born Bangladeshi American writer and photographer recalled her experience with religion in her family. As she was growing up, she remembered, her sister and classmates who were learning Islamic education was not happy with the system. With time she was losing her faith in Islamic teaching. Islam’s inheritance and witness law, Islam’s view on girl’s romantic relationship, imposing religion to mend behavior, etc. forced her to seek refuse in the verses of Sura Al Kafirun where it states “For you is your religion, and for me is my religion.”

Aladdin Ullah, a comedian, playwright, and actor of Bangladeshi origin, recalled his struggle to fit into his parent’s Bangladeshi value versus his own American identity, his experience of visiting Bangladesh for the first time and find out a lot of cultural and religious practices that made no sense – secular Bangladesh turned into non-secular country, loud call for prayers, exploitation of children, throwing acid to women, color discrimination in American Club in Dhaka…etc. made him think is this why Bangladesh was born in 1971?

Farah Mehreen Ahmad, a Brooklyn-based Bangladeshi writer, researcher and translator, read about a short story in three parts about coercion, domestic violence, and rape.

Javed Jahangir, a writer, essayist and novelist, wondered about George Orwell’s answers to the question  ‘Why I Write’, where Orwell told the readers that he writes because of sheer egoism, aesthetic enthusiasm, historical impulse and political purpose. Javed finds new insights in Orwell’s reason for writing in political purpose. Political writing is an art form of highest purpose. The political purpose of writing may not always be appreciated but when needed, the writing can give a boost to overcome the apprehension to achieve something great.

Tanwi Nandini Islam, a writer, multimedia artist, and business entrepreneur, read a travelogue about visiting Bangladesh. She recalled her trip to Sylhet, its indigenous people, lush green, rock, river, flora and fauna etc. that contributed to her recently published book.

Bangladeshi hip-hop singer Anik Khan
Bangladeshi hip-hop singer Anik Khan

Anik Khan, a Brooklyn based Bangladeshi hip-hop singer, energized the audience with his great music.

Bangladesh’s culture of violence has been a constant problem in its development. Bangladeshi community living abroad, especially new and second generation of Bangladeshis can help to curb that culture by showing better alternatives. This event was one example. An important aspect of the event was that it was organized jointly with non-Bangladeshi organizations. This kind of endeavor could bring more attention to a wider audience about Bangladesh.

Hope the participating Bangladeshis will not stop there. They will continue writing about Bangladesh on blogs, newspapers, magazines, social medias, etc. Words, music, drama, painting, photo, video – all can be instruments for a powerful dialog to promote a civil society in Bangladesh from abroad.

Is it possible to organize such event by any Bangladeshi organization where the new generation of Bangladeshis will speak their minds freely!

Second Generation Bangladeshis holding vigil for Rajon in Brooklyn, New York.

Second Generation Bangladeshi

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It was a small but an important event. There were only 30-35 people – some second generation Bangladeshi young, some first generation adults, some men, some women – all living in New York City. They get together to remember a boy who was not known to them even few weeks ago. The boy, 13-year-old  Samiul Alam Rajon, was killed brutally by a group of men in Bangladesh on July 8, 2015.

These second generation of Bangladeshis – some are as young as Rajon, met in Brooklyn to hold a vigil, demanded justice and asked to stop nonsensical death of so many innocent kids in Bangladesh and across the world.

They said what others have already said. But what was new is their presence as a second generation Bangladeshi community. They poised as a voice of the community. They did not make huge banner, bought newspaper and TV ad but the effort itself was a good and right step toward.

Violence in Bangladesh is common. As mythical as it may sound, as a tolerant country, Bangladesh also condone tremendous amount of violence. Mixed with despair and disability, fate and faith, history and heritage, police and politics, life of Bangladeshi people just go on with varieties of violence. On the other hand, people routinely protest of violence, demand justice, government make task force, sometimes take action, few are punished but most of them are forgotten from the public mind as this routine never changes.

The first generation Bangladeshi immigrants abroad know all these too well. For them Rajon’s are killed, protests are done, promises are made, steps are taken – right or wrong. Time passes by and life goes on. The second  generation Bangladeshis, some know about this trend, most not. Some can make sense, most not. Some understand, most not. But none wants to be part of their prior generation’s mundane cyclical state of mind that goes on and on and on like an endless bad dream.

Not bad but as part of a bold dream, they organized a ‘Vigil for Rajon’ in Brooklyn.

Again, what they did was more important than what they said. They created an event on Facebook, invited others, communicated with their peers, asked non-Bangladeshi friends to join in and brought few first generation Bangladeshis who care. Not much was said, indeed. Everyone decently took their turn to say something – short, sharp and to the point – a rarity among Bangladeshi society.

They circled the Church-McDonald Avenue crossing – where many of the Bangladeshis meet, mingle, gossip, chitchat, live and work in Brooklyn – with vigil and slogan. It was not just to say that they gathered only for Rajon’s in Bangladesh – indeed, they were there to tell that they care for the community they belong to and the country their parents came from. That they want to act with resilience and responsibility.

This second generation Bangladeshi initiative seemed like kind of isolated as there was less enthusiasm among the local Bangladeshi people. They reacted with cautious curiosity, passed by as evasive onlookers. From a nearby mosque, more Bangladeshis Muslims came out after prayer – none stopped by to ask about the event or to attend the Vigil for Rajon!

In a sense, outside of Bangladesh, first and second generation Bangladeshis have a cultural gap. They are connected but understand each other less. How come when Rajon’s are dying in Bangladesh, first generation Bangladeshis gave wordy statements, but none came out to support this event of young Bangladeshis! On the contrary, any establishment coming from Bangladesh got kind of ‘mini-humongous’ reception at airports, hotels, houses, restaurants, streets and even in picnics. Seems like for the first generation, the first event has little clear goal, the second events have specific ‘aim’.

Again, it is what it is. Child violence happen, people protest, leaders give statements, committees are formed, investigations are ordered, recommendations are submitted, and outcome remains obscure! Violence happens, people protest, leaders…the cycle goes on and on until it [does not end]. This is what most Bangladeshis living abroad saw and take it for granted. These are part of the payment for being a Bangladeshi. For the first generation of Bangladeshis abroad, it is still that reality here.

They can show that a better alternative is possible.
What the second generation Bangladeshis can do? Nothing much or very little, perhaps. They can show that a better alternative is possible. Less talk, more work; less division, more unity; less shout, more think, less newspaper, more book; less drama, more diversity; less popularity, more responsibility. To do this little, second generation of Bangladeshis do not need any confrontation or even conversation with the prior generation. Remember Nike?

Bangladesh will not get back Rajon and many others, but if the sad demise of Rajon can give birth some spark among the new generation of Bangladeshis to be deeply dedicated, highly motivated and create a new breed of Bangladeshis in distant lands, then the nation might not have to ask for endless forgiveness from the Rajons who are facing violence and being killed everyday.

Hope those tiny little lights of vigil were meant not to remember Rajon only but also to welcome a new generations of young Bangladeshis activists who are living abroad – across the world.

Searching for the Bangladesh Society

Searching for the Bangladesh Society

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New York City Comptroller's Invitation
New York City Comptroller’s Invitation

The other day, as a member of a group, I received an email, stating that on the eve of Asian American & Pacific Islander Heritage Month, New York City Comptroller’s office decided to honor the following honorees:

  • Dil Afroz “Nargis” Ahmed, President, Bangladesh Society
  • Tiloma Jayasinghe, Executive Director, Sakhi for South Asian Women
  • Grace Lyu-Volckhausen, Founding Board Member, Korean American League for Civic Action
  • Cao K. O, Former Executive Director, Asian American Federation, and
  • Liu Tee Shu, President, Flushing Chinese Business Association

The person who forwarded the email to us noticed that the President of the Bangladesh Society is one of the honorees and therefore, I assume, the sender felt that someone might be interested in this event. – And there I was! My interest was to know more about the Bangladesh Society and it’s honorable president as well as other honorees and their organizations. I tried to ‘google’ their names and names of their organizations. It was very easy to get information about following four honorees:

However, it was difficult to find any reliable information about other honoree – Dil Afroz “Nargis” Ahmed, and her organization, Bangladesh Society.

Searching online (using Google, Bing, Yahoo), “Dil Afroz “Nargis” Ahmed” and “Bangladesh Society” gave me some pictures of Ms. Dil Afroz and almost no information about Bangladesh Society. Searching with different variations (Bangladesh Society Inc, Bangladesh Society USA, etc.) was equally futile. However, the search for Bangladesh Society gave me names of few same/similar organizations but no information about the Society itself and its activities. A Facebook page with the same organization’s name has almost no information! There is no way to know whether this is indeed the Society’s Facebook page or not!

It seems like that the Bangladesh Society does not have any website, therefore, it is almost impossible to find any pertinent information about the Society, its activities or programs, its origin, its history, its staff etc.

Not finding information about the Bangladesh Society online certainly does not mean that the Society is not active or not beneficial to  the community. It simply raise a question – when many other ethnic communities (above honorees for example) have their online presence, why Bangladesh Society cannot maintain some kind of web presence?

According to some 3rd party unverified sources [here] and [here], Bangladesh Society is more than 37 years old and has more than 10,000 active members. How Bangladesh Society keep in touch with their vast number of members? Perhaps they are using phone, emails, personal contacts etc. However, anyone interested in knowing about the Bangladesh Society’s history, programs, activities, reasearch, impact, contribution, events will be disappointed by the lack of information about this long-standing organization as there is no way to know if you are an outsider.

By creating quality online contents, the Bangladesh Society can promote Bangladeshi culture more widely and effectively.
The Bangladesh Society can increase their effectiveness to promote Bangladeshi culture abroad by being more visible online. By using internet technology widely, wisely, effectively and timely, the Society can provide essential information to all. Creating and maintaining quality contents on a regular interval will also help the Society to attract more curious audience.