We find ourselves in the world after the War on Terror.

To be clear, this means that, with the conclusion of the war in Afghanistan and the victory of Afghan fighters, the politics of the War on Terror, at least from the perspective of American policy, are over.

If the war were still ongoing, American troops would not have withdrawn. And yet, while the U.S. might have moved on, two major hubs of Islamophobia remain entrenched and fully operational.

These positions—held firmly by Israel and India—have not wavered, even as global dynamics shift.

Together, these two nations stand as close allies, continuing their active engagement in a shared agenda of Islamophobic policies.

At the heart of this, the ongoing genocide in Gaza serves as a grim reminder. This isn’t merely an assault on Muslims; it’s a punishment for all oppressed people.

We, as a global community, are living through a collective punishment, and Gaza is the site where this atrocity unfolds in plain sight.

Looking at Gaza, one cannot help but feel that the world is descending into a state of hellish chaos.

As we watch, the future of our modern, morally bankrupt civilization grows clearer by the day: it has no future.

Recently, the distinguished thinker Pankaj Mishra penned a book titled The World After Gaza, delving into the profound implications of this moment in history.

Mishra’s work, which I will explore further, makes it evident that the world before Gaza and the world after Gaza are worlds apart.

The very fabric of what we once desired, dreamed of, and were capable of has been irrevocably altered.

The illusions we once held about power, relationships, and humanity have shattered. The air around us now hangs heavy with the scent of children's corpses. We are living in a world where genocide is an ever-present reality.

A growing hub of Islamophobia

Amidst this, the other prominent hub of Islamophobia lies in India, a nation that has become one of the most active centers for the propagation of such hatred.

India is home to a powerful and growing factory of Islamophobia, and the world must rise to challenge it.

Unfortunately, in Bangladesh, a section of our intellectual community subscribes to a modernity that is rooted in Hindutva ideology.

These individuals often interpret modernity through the lens of Hindutva-based nationalism, and in doing so, they fail to engage critically with the questions surrounding Islam and modernity.

Instead of grappling with our critiques thoughtfully, they circulate small, distorted clips designed to spread racial hatred. These same individuals, all the while presenting themselves as champions of modernity, embrace fanaticism and intolerance.

Recently, a teacher from Dhaka University's Language Institute indulged in such behavior, attacking one of my statements.

Many people sent me the video, but for the sake of the individual’s safety, I will refrain from elaborating further.

This teacher is not alone in his ignorance. Within the Faculty of Fine Arts, the dominant force is the hegemonic Hindutva modernity, which has become the mainstream.

Here, they revere science—not for its philosophical significance but for its technological advancements. For them, progress is equated with the aggressive development of technology.

Criticism of modernity, which has been a part of intellectual discourse for over 50 years, is something these figures still refuse to confront.

They cling to outdated ideas, believing themselves to be the paragons of wisdom, and, in doing so, they contribute to the arrogance and ignorance that have long hindered our nation’s progress.

Lack of critical thought

This toxic combination of ideological rigidity and intellectual complacency has played a detrimental role in our country’s development.

Instead of fostering critical thought and engaging with global issues of justice and human rights, these individuals perpetuate ignorance, misunderstanding, and hate—at the cost of our collective future.

The struggle against Islamophobia and extremism, both within our borders and beyond, is not just necessary; it is urgent.

If we are to have any hope of moving toward a more just and equitable world, we must first confront these ideologies with clarity, strength, and unwavering commitment to truth.

In Bangladesh, the very people who have positioned themselves as the patriarchs and matriarchs of intellectual thought have been granted an undeserved authority by the media, which presents them as the rightful guardians of knowledge in society.

They have taken up this mantle as if they alone have the credentials to shape public discourse.

But how legitimate is their intellectual standing when their views remain rooted in deep ignorance?

After Edward Said’s seminal work, the world has shifted toward thinkers who challenge the very foundation of the Western intellectual tradition.

Figures like Hallak and Talal Asad have forcefully critiqued modernity, with Asad presenting Islam as inherently anti-modern.

Ashis Nandy, in his anti-secular manifesto, raised alarms about the dangers of secularism more than two decades ago.

And yet, despite all of this, these intellectuals still cannot entertain a critique of modernity. How blind must they be to continue presenting themselves as paragons of knowledge?

It is time for us to engage in a serious cultural and intellectual struggle. We must confront these misguided ideas head-on, not with simple debate, but with a Kantian-style philosophical battle that dismantles their flawed way of thinking.

This requires what can only be described as theoretical violence—attacking the very core of these outdated ideologies. Anything less will ensure that liberation for Bangladesh remains an elusive dream.

Building narrative on a global scale

At the same time, we must confront the global menace of Hindutva, an ideology that is not confined to India but now spreads its poison across the world.

The Hindutva movement is deeply involved in covert political assassinations, further entrenching its global influence.

People worldwide are speaking out against it, and yet, in Bangladesh, the silence is deafening.

This Ramadan, Muslim worshippers in various provinces of India have been routinely attacked, as the Hindutva machine ramps up its campaign of violence.

Meanwhile, they are actively distorting the resistance against the Awami League’s killing machine, framing it as an assault on minorities.

They have created an entire ecosystem of fake news designed to tarnish the reputation of Bangladesh.

We’ve seen how figures like Tulsi Gabbard have made provocative comments that could harm Bangladesh’s global standing.

While the government has taken a firm stance against these remarks, the situation remains complicated.

Tulsi’s comments, although not specifically aimed at the current administration, were later distorted by media outlets to portray them as America’s official position. In reality, they were merely her personal opinion in response to a question—an opinion that was subsequently manipulated to serve the anti-Bangladesh agenda.

It is imperative that we continue to expose these falsehoods and resist the forces that seek to undermine the truth. Only then can we hope to break free from the shackles of intellectual subjugation and pave the way for a more enlightened and just society.

Need for true intelligentsia

If Bangladesh truly had a vibrant civil society, if intellectualism in the country was grounded in genuine critique and thought, we would have long ago raised our voices against the systematic persecution of minorities in India.

We would have seen a steady flow of statements, articles, and opinion pieces in the media condemning the rise of Islamophobia and the daily violence faced by minorities there.

But we have not. It is clear that the intellectual backbone of our society has failed to respond adequately.

This is not just a momentary lapse in activism; it is a systemic failure to challenge the forces of hatred and intolerance that have spread from India to other corners of South Asia.

It is our responsibility to stand up and speak out—constantly and consistently. We need to be vocal, not just once, but every time an incident occurs.

Whether it is a case of religious persecution, political violence, or cultural intolerance, we must make our voices heard.

We need to write articles, issue statements, and organize campaigns that will ensure this issue gets the global attention it deserves. We must push for significant media coverage across all platforms and in every possible forum.

Our activism should not be passive. It must be proactive. When incidents of violence occur in India, we should not wait. We must act immediately.

We should be prepared, with placards in hand, ready to rally, speak, and write. Our placards should be in English, ensuring that foreign media can cover the events accurately and comprehensively.

We need to ensure that when India's atrocities are reported, the world understands the true scale of the crisis.

Looking inward, we must also address the leadership vacuum in Bangladesh.

Dr. Muhhamd Yunus, whose global reputation speaks for itself, should be given a position of great responsibility in this country.

Perhaps it is time for him to step into the presidency. Regardless of which political party comes to power, this issue must be at the forefront of the discussion.

On the global stage, we must work tirelessly to educate the world about the growing threat posed by the extremist elements in India.

This country, which is a key player in the region, has become a significant obstacle to the unity and harmony that South Asia so desperately needs.

It is time for Bangladesh and other nations in the region to build solidarity with anti-Islamophobic activists and writers from India and to create a widespread social movement that fights extremism across the subcontinent.

—

Rezaul Karim Rony is a writer and thinker. He is the editor of Joban magazine