Invisible Voices: The Socio-Economic Realities of Indigenous Buddhist Women in Dhaka

Abstract

Introduction: Bangladesh is a country characterized by its religious and cultural diversity, home to 53 indigenous communities spread across various regions, including the Chittagong Hill Tracts (CHT), Sylhet, Dhaka, Rangpur, and Rajshahi and Barishal divisions. The population is predominantly Muslim, but there are also significant numbers of Hindus, Christians, and Buddhists. Despite this religious diversity, individuals from various religious and ethnic backgrounds often face challenges due to their distinct identities. Dhaka, as the capital, is no exception, with religious and ethnic differences manifesting in various socio-economic issues, particularly for women. This research paper aims to explore the socio-economic challenges faced by indigenous Buddhist women in Dhaka. Based on indigenous and religious identity, the indigenous Buddhist population in Bangladesh is relatively small, comprising only 0.001% of the total population (BBS, 2024), with women making up half of this demographic. These women experience unique struggles throughout their lives, despite numerous development initiatives aimed at improving their conditions. This paper examines the current socio-economic status of these women, exploring their individual and collective perceptions. It also delves into the diverse cultural beliefs and experiences of Buddhist women from varying age groups, social statuses, and educational backgrounds in Dhaka, Bangladesh’s capital city. Methodology: This study employs both qualitative and quantitative data analysis methods. Qualitative methods include case studies, narrative analysis, oral history, and the analysis of archival materials such as photos, albums, and recordings. Quantitative methods complement these findings by providing statistical data to support the narrative. Results and Discussion: The socio-economic conditions of indigenous Buddhist women in Dhaka are multifaceted, with both positive and negative consequences arising from their distinct religious and ethnic identities. These women face unique challenges as a result of their marginalized position within both the broader Muslim-majority society and the indigenous community. The findings are discussed in detail, with relevant case studies highlighting the lived experiences of these women. The discussion also includes an exploration of the impact of cultural beliefs, social status, and educational background on their socio-economic standing. Conclusion: This research offers a comprehensive examination of the socio-economic conditions of indigenous Buddhist women in Dhaka. The qualitative findings highlight the complexities of their experiences, characterized by both adversity and resilience. Based on the findings, recommendations are made for further research and development interventions to improve the socio-economic conditions of Buddhist women in Dhaka.