Subjectivity is the very existence of the self, the core element of a being or subject. However, some factors or phenomena are identified which cause them to become alienated from themselves, from their existence. The identity crisis of the indigenous peoples is one such phenomenon.

If one considers only the people as indigenous who were living in a country prior to the colonial settlement, then what will be the case with Asia, Africa or Latin America? This debate ran from the UN to the local administrative bodies of the indigenous peoples and finally came to the resolution that there should not be a definition of indigenous peoples but an approach of self-identification based on the specific space, time and contexts. Generally, the indigenous peoples are identified as, but not limited to, the people who have close attachment to their ancestral land and its natural resources and live in conformity with their traditional social, economic, political and cultural practices and institutions which are sharply distinct from the dominant people/communities/ethnicities/groups who holds power in the state mechanism. As the indigenous peoples are marginalised in the state’s power structure, they demand protection through self-determination within the state structure which the states do not recognise rather claim that all of the people are indigenous to the land. That’s what is happening in Bangladesh and some other countries. In Bangladesh, the state does not recognize the indigenous peoples rather states that, at the first place, through constitution, people of Bangladesh shall be known as Bangalees as a nation. Bangalee is the largest and dominant linguistic and cultural group which comprises 98 percent of the total Bangladesh population.The state/government even imposes restrictions on the use of the word indigenous and defines them as tribal, minor race, ethnic sect and communities.

According to the Bangladesh Indigenous Peoples Forum, there are more than 50 indigenous communities in the country. As the state denies to acknowledge the existence, validity and legality of them and their distinct socio-cultural elements as well as customary laws and institutions and imposes restrictions on the use of the word, it alienates them from the state mechanism as well as from their very being. Not only their protests but also their existence become anti-state. This makes them meaningless, powerless and dehumanises them through inflicting a big existential crisis on them. In this backdrop, oppression ‍and exploitation continues. However, peoples do resist and protest, continue to maintain their life even within restriction and produce art and cultural artefact as part of their existence or to achieve subjecthood.

This curatorial project highlights artworks, initiatives which address those matters as well as focuses on some socio-cultural  aspects of indigenous peoples of Bangladesh.

Participating artists:
Tufan Chakma, Riggi Nokrek, Paddmini Chakma, Joydeb Roaza, Jayatu Chakma, Arnab Dewan and Adit Dewan