From Native Homeland to Bangladesh Refugee Camps: Transformations in Rohingya Eid Celebrations and Kurbani Experiences

1. Abstract

2. Introduction

For the Rohingya, Eid is more than a religious observance; it is a marker of identity, social cohesion, and community belonging. In Arakan, despite historical marginalization, Eid was celebrated with abundance, communal participation, and dignity. Families prepared special meals, children received new clothes, and neighbors engaged in visits and communal prayers. Even the poorest had access to Kurbani meat, reflecting a collective spirit of equality and shared celebration.

Following mass displacement to Bangladesh camps, the Rohingya continue to observe Eid, but celebrations are constrained by scarcity, restricted mobility, and dependence on humanitarian aid. Camps create an environment where Eid shifts from a festival of joy to a ritual of resilience and survival.

This study explores these differences through the perspectives of 50 participants, representing teachers, students, youth leaders, community elites, and elders, offering insights into how displacement reshapes cultural and religious practices.

3. Literature Review

Festivals are essential for sustaining cultural identity, particularly among displaced populations. Geertz (1971) emphasized that religious rituals are sites of shared meaning, reinforcing social cohesion. Skrbiš (2001) highlighted that celebrations in exile maintain identity and provide relief from daily hardship.

Refugee studies note that displacement often diminishes the material abundance and social freedoms associated with festivals (Hassan, 2020). The Rohingya case is distinctive. In Myanmar, despite systemic discrimination, communities maintained land, livelihoods, and social networks, enabling vibrant Eid celebrations (Kiragu et al., 2011). In Bangladeshi camps, structural limitations—scarce food, restricted mobility, and reliance on NGOs—constrain cultural practices (UNHCR, 2019, 2023).

Festivals now become symbolic acts of resilience, reflecting religious devotion and the capacity to sustain identity in adversity. Humanitarian interventions that address equitable food distribution, communal spaces, and psychosocial support are critical to preserving dignity and community cohesion during religious festivals (Hassan, 2020).

4. Methodology

4.1 Research Design

A qualitative descriptive design captured the nuanced experiences of Eid celebrations and Kurbani practices among 50 Rohingya participants.

4.2 Data Collection Tool

For this study, Mr. Kaisayr personally designed and administered a structured survey questionnaire to collect the participants’ experiences of Eid-ul-Fitr and Eid-ul-Adha in both Arakan and Bangladeshi refugee camps. The questionnaire focused on:

• Social gatherings and community interactions during Eid
• Prayer practices and participation in Eidgah rituals
• Emotional responses to festival celebrations and the experience of displacement
• Food availability and preparation, including Kurbani meat consumption
• Comparisons of Eid experiences in Arakan versus Bangladesh camps

The survey was administered through direct interviews and written responses, allowing participants to provide detailed, context-rich narratives. This method ensured that the study captured authentic, nuanced perspectives on how Eid celebrations and Kurbani practices have changed due to displacement.

4.3 Sample

Fifty participants (male and female, aged 18–40) were selected using purposive sampling:

• Teachers: 5
• Students: 15
• Youth Leaders: 10
• Community Elites: 10
• Elders: 10

4.4 Procedure

Data were collected in September 2025 through structured interviews and written responses, facilitated by the RAR Institute. Participants reflected on Eid celebrations and Kurbani meat experiences in both contexts.

4.5 Data Analysis

Responses were thematically coded to identify patterns regarding:

• Eid celebration experiences
• Kurbani meat access
• Social cohesion
• Emotional impact
• Role-specific differences

4.6 Ethical Considerations

Participants’ identities were anonymized unless consented. Ethical standards included voluntary participation, confidentiality, and the right to withdraw.

5. Participants’ Experiences: Summary Table by Role

Table 1. Eid and Kurbani Meat Experiences among 50 Rohingya Participants by Role

Descriptive Summary:

• Teachers: Focus on education and preserving rituals.
• Students: Emphasize joy, sweets, and play.
• Youth Leaders: Highlight social cohesion.
• Community Elites: Focus on equitable distribution.
• Elders: Reflect on dignity, tradition, and emotional impacts.

5. Highlighted Participant Voices

Teachers:

• Mohammed Shahad: “Even in camps, I try to teach children the importance of Eid, though meals are limited.”
• Al Maas: “In Arakan, we shared meat with all families; now many children miss out.”

Students:

• Abdu Rahman: “We miss sweets and games, but prayers remain central to Eid.”
• S. M. Faisal: “In camps, many children can’t even taste meat; joy of abundance is gone.”

Youth Leaders:

• Korim Ullah: “Life in camps is like birds in cages; we try to maintain unity but resources are scarce.”
• Mohammed Anas: “Only a few families can sacrifice; others depend entirely on aid.”

Community Elites:

• Mr Mohammed Solim: “Many families don’t receive meat, it breaks our hearts, especially during Kurbani.”
• Mr Abbas: “We organize small rituals, but it is impossible to replicate Arakan’s abundance.”

Elders:

• Rahmot Ullah: “In Arakan, even the poorest tasted meat; here, dignity is diminished.”
• Abdul Amin: “The spirit of faith remains even in hardship, but Eid feels incomplete.”

6. Findings

6.1 Eid Celebrations in Arakan

• Joyful and abundant: meals, sweets, new clothes.
• Communal: family visits, neighborhood gatherings, mosque Eidgah prayers, graveyard visits, children’s games.
• Dignified: pride in home, land, and autonomy reinforced social cohesion.

“In Arakan, even the poorest families could taste meat and fully join the celebrations. Here in Bangladesh camps, resources are limited, but we pray and keep our traditions alive.” – Asem

“Eid in Arakan was full of family gatherings, freedom, and abundant Qurbani, while in Bangladesh camps, restrictions and scarcity make celebrations limited. Despite this, I continue my prayers, remember our loved ones, and hold on to faith and hope for a better future.” – Kefayat Ullah

“Eid in Arakan was full of laughter, family gatherings, and shared joy. Here in Bangladesh camps, life is harder, but I pray, remember home, and hold hope.” – Anowar Shah

“Back in Arakan, Eid meant sharing meat with neighbors and celebrating together. In Bangladesh camps, meat is scarce, but we gather, pray, and keep our traditions alive.” – Aziz Khan

“Eid in Arakan was full of warmth, laughter, and family togetherness. In Bangladesh camps, celebrations feel quiet and limited, yet I hold onto faith, hope, and memories.” – Hafezur Rahman

“I deeply miss Eid in Arakan, with family, abundant food, and joyful gatherings. In Bangladesh camps, celebrations are quiet, but I cling to faith and memories of home.” – Muhammad Jubair

6.2 Eid Celebrations in Bangladesh Camps

• Scarcity: limited food and resources.
• Restricted movement: inability to visit relatives freely.
• Emotional hardship: Eid triggers nostalgia and grief.

“Life in camps is like birds in cages; Eid feels incomplete.” – Korim Ullah

6.3 Kurbani Meat Experiences

Arakan: Universal access, equitable sharing.
Bangladesh Camps: Dependent on NGOs; often unequal, sometimes insufficient.

“In Arakan, all children enjoyed Kurbani meat equally. In Bangladesh camps, NGO distributions are small and unequal, leaving many children unable to taste meat during Eid.” – S. M. Faisal

“Back home, Kurbani meat was shared fairly with everyone. Here in the camps, many families depend on NGOs and often receive little or nothing at all.” – Shuhaip Noor

“Kurbani in Arakan meant every family had meat to share. In Bangladesh, NGO aid is limited, and many cannot taste the joy of Eid meals.” – Mohammed Esa

“In Arakan, Kurbani meat was abundant and fairly distributed. In camps, meat is scarce, NGOs provide small portions, and many families go without.” – Mohammed Hares

“Kurbani in Arakan was celebrated together; every child and family had meat. In Bangladesh, distribution is unequal, and the joy of sharing is lost for many.” – Mohammed Edris

“During Eid in Arakan, Kurbani meat reached everyone. Here in Bangladesh camps, NGO aid is inconsistent, leaving many children and families without meat.” – Muhammad Sadek

“In Arakan, Kurbani meat was shared equally among all. In Bangladesh, dependence on NGOs means some families get little, and many cannot enjoy meat at all.” – Anowar Mustafa

Shayfayot Ullah

“Arakan Eid celebrations ensured everyone tasted meat. In Bangladesh camps, NGO support is insufficient, portions unequal, and many children cannot enjoy Kurbani.” – Shayfayot Ullah

6.4 Similarities Across Contexts

• Faith continuity: prayers, Eid takbir, fasting maintained.
• Family efforts: children receive clothing and meals.
• Small joys sustain resilience.

“Even in hardship, the spirit of faith persists.” – Abdul Amin

7. Comparative Analysis

8. Reflections on Homeland and Identity

Participants expressed a heightened awareness of the importance of Arakan. Eid in camps acts as a reminder of loss, shaping identity, emotional resilience, and cultural awareness.

Table 2. Reflections on Homeland by Role

Analysis: Homeland is a cultural anchor, shaping Eid experiences, community cohesion, and intergenerational knowledge. Displacement disrupts this, increasing emotional stress and nostalgia.

9. Discussion

• Faith continuity: Despite hardship, rituals persist, reflecting resilience and identity maintenance.
• Loss of abundance and dignity: Scarcity and restricted movement diminish joy and social cohesion.
• Psychological and emotional impact: Eid triggers nostalgia and grief for homeland.
• Aid dependency and inequality: NGO distributions fail to replicate equitable sharing.
• Cultural preservation: Teachers and community leaders maintain rituals and educate children, preserving cultural continuity.
• Homeland awareness: Displacement increases recognition of Arakan’s importance for identity, dignity, and intergenerational cultural transmission.

10. Recommendations

1. Ensure equitable Kurbani meat distribution; prioritize children and vulnerable families.
2. Facilitate communal spaces for celebrations, enhancing social cohesion.
3. Provide psychosocial support during festivals.
4. Engage teachers and community leaders in cultural preservation.
5. Advocate for dignified celebration rights in camps.
6. Integrate resilience programs including food security and cultural workshops.
7. Support activities that strengthen connection to homeland culture, including storytelling and cultural education.

11. Conclusion

• Eid in Arakan: Joyful, abundant, communal, and dignified.
• Eid in Bangladesh Camps: Restricted, aid-dependent, emotionally challenging.
• Kurbani Meat: Once universally shared, now limited and unequal.
• Faith and Resilience: Rituals persist, sustaining identity and cohesion.
• Homeland Importance: Displacement highlights Arakan’s central role in cultural identity, emotional well-being, and intergenerational knowledge.

This study illustrates how displacement transforms cultural and religious practices while highlighting the need for culturally sensitive interventions that preserve dignity, identity, and community cohesion.

12. References

Creswell, J. W. (2014). Research design: Qualitative, quantitative, and mixed methods approaches (4th ed.). Sage Publications.

Geertz, C. (1971). The interpretation of cultures: Selected essays. Basic Books.

Hassan, R. (2020). Displacement and culture: The changing nature of festival practices in refugee contexts. Journal of Refugee Studies, 33(2), 145–162.

Kiragu, E., Kombe, D., & Omondi, T. (2011). Cultural practices among displaced populations: Implications for humanitarian aid. International Journal of Migration and Cultural Studies, 5(1), 22–39.

Skrbiš, Z. (2001). Home and identity: Migrants’ experiences of festivals and celebrations. Journal of Ethnic and Migration Studies, 27(2), 243–256.

UNHCR. (2019). Refugee protection and cultural practices: Maintaining identity in displacement. United Nations High Commissioner for Refugees.

UNHCR. (2023). Global report on refugee livelihoods and cultural resilience. United Nations High Commissioner for Refugees.

About Author

Mr Kaisayr Husein, both his Ph.D. in Education and International Relations and MA in Political Science and Public Administration research focused on the Rohingya identity, refugee crises, migration, legal rights, and citizenship issues. His research explores the longtime process of democracy development in Myanmar, conflict analysis, genocide studies, ethnic minority rights, religious discrimination, statelessness, and forced displacement, with particular case studies on the Rohingya crises in Bangladesh, India, Nepal, Pakistan, Sri Lanka, Thailand, Malaysia and Indonesia. Mr Kaisayr’s academic contributions extend to international refugee law (IRL), migration policy, legal status, and the historical context of Arakan.