The bangladesh natioalism movement was primarily a secular movement.after her liberation in 1971 bangladesh adopted secu-larism and nationallism along with socialism and democracy as the basic principles of her state policy.By and large the religious parties had opposed the bangladesh movement and they were banned immediately after liberation.But religious groups re-emerged on the political soon after the violent political change in august,1975 when bangladesh's secular constitution was amended with with religious overtones.
In this article I seek to analyse the diverse understandings among British Bengalis of their social identities as shaped by national and Muslim belongings. The complexity of these understandings is described as the young Bengalis explore the interrelationships between these identities, attempt to rank them and, in some cases, look beyond national boundaries to a worldwide Islamic community. Their constructions of identity are influenced by their social situation within Britain where racism plays a significant role but also by political and religious developments within Bangladesh and other nation-states within the Indian sub-continent. Like other descendants of migrant workers in Western Europe, they are caught up in a public debate about national belonging where their supra-national links provide them with special insights into the construction of hybrid identities and new ethnicities and the maintenance of individual identities in a globalising world.
Politics in the modern developed western societies is secular in concept.
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