In conversation with Ranjana Biswas, author and researcher on the Bede community, about their history, struggles, and present realities.
The Daily Star (TDS): What do historical and literary sources reveal about the true origins of the Bede community?
Ranjana Biswas (RB): Researchers examining the Bedes' anthropological identity have often relied on colonial-era sources, particularly British accounts, which have fostered a misleading narrative. These records claim the Bedes arrived in Bengal in 1632 CE with Ballal Raj, allegedly from Burma, and misidentify his accompanying Magh soldiers as Bedes. Other accounts even suggest Arabian origins.
However, early religious and literary sources tell a different story. The Brihat Dharma Purana refers to the Bedes as bish bauddho, while the Champaya Jataka describes them as snake charmers extracting venom—an image later adopted in literature and film. This points to the Bedes being indigenous to Bengal, with traditions at least a thousand years old.
TDS: What defines the Bede community's identity and traditions?
RB: The Bedes are divided into several subgroups, yet no official census has ever been conducted. The Institute of Mother Language recognises their language, Thar, which had around 40,000 speakers according to the 1991 census. While some community associations claim the population could be as high as 1.5 million, the actual figure is unlikely to exceed 400,000.
The Bede population is more concentrated in certain districts, with Savar being a notable example. Once the only place in Bangladesh to host a regular snake market, Savar has four villages with a high concentration of Bedes, making the community highly visible there. However, this market came to an end after the Wildlife Management and Nature Conservation Division introduced new laws in 2012 banning the public sale of snakes. I personally witnessed the market operating from around 1997–98 until its closure in 2012. Beyond Savar, large Bede communities are also found in Lauhajang, Sunamganj, Natore, and the Agunmukha–Barishal region—areas where the Bedes remain most prominent in Bangladesh.
Historically nature-worshippers, the Bedes began absorbing Islamic influences during the Mughal era, but their faith remains fundamentally syncretic. They continue to worship deities such as Manasa, Kali, and Jatadhari Shiva—rituals closely linked to their professional practices and cultural traditions.
Qurbani Eid holds special significance for Bedes. Unlike Eid-ul-Fitr, it is the occasion when Bedes from across Bangladesh gather in designated locations, such as Savar. The festival's importance stems from their self-identification as Muslims, although anthropological research reveals that their beliefs and practices are far from exclusively Islamic.
TDS: How would you describe the current state of the Bede community? Are they experiencing major changes?
RB: The Bede community has undergone notable occupational shifts. Once defined by specific traditional professions, many have now taken up work similar to that of mainstream Bengalis.
For instance, many of the vendors selling bangles or earrings near Dhaka University are actually Bedes, particularly from the Sandar subgroup, which is primarily engaged in trade. Traditionally, the community's professional identity has been divided into three major groups: Mal Manta, Sandar Manta, and Bandure Manta, each with further subgroups. Among the Mal Manta are the Sapure (snake charmers), whose work involves catching snakes, extracting venom, and performing snake shows. The Sandar group trades in bangles, toys, artificial jewellery, locks, and keys, while some also deal in ashes for gold shops.
The Mal Manta also specialise in preparing herbal medicines for ailments such as toothaches or dental worms, practising cupping therapy (singa), and performing "komorer bish chhara" (removing waist poison).
A small, more orthodox group within the community still lives on boats and continues ancestral professions, preserving their traditional lifestyle. Most others, however, have moved into new livelihoods. For example, Taiyab Ali Manta runs a tea stall in Savar, while his wife, Turuturi Begum, occasionally continues their traditional practice of kawala—travelling to villages to sell charms and herbal remedies. Their son has taken a completely different route, working as a tour guide for foreigners, earning enough to buy land and settle permanently.
TDS: What challenges do the Bede face in education and accessing government support?
RB: The Bede community remains far behind in education, with only a small number attending formal schools. As a nomadic, marginalised group historically excluded from institutions, access to education was nearly impossible for generations. Even today, while some settled families send their children to school, social stigma persists—many are still treated as "untouchable," leading to frequent dropouts and very few completing exams or progressing in their studies.
During the previous government's tenure, a special project was launched for the Harijon and Bede communities, providing housing on land across the Bongshi River and offering training to revive traditional crafts. However, the lack of voter ID cards—a requirement for any government assistance—proved a major barrier. Settled families were generally able to obtain them, but nomadic groups struggled.
The interview was taken by Priyam Paul.
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