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CHRISTIAN MINORITY OF LAHORE:
SOCIO-POLITICAL CHALLENGES AND
OPTIONS (2001-2014)
MUHAMMAD RASHID
ROLL NO. 04
SUPERVISOR
PROF. DR. IRAM KHALID
DEPARTMENT OF POLITICAL SCIENCE
UNIVERSITY OF THE PUNJAB
LAHORE, PAKISTAN
2018
CHRISTIAN MINORITY OF LAHORE:
SOCIO-POLITICAL CHALLENGES AND
OPTIONS (2001-2014)
THIS THESIS IS SUBMITTED TO THE UNIVERSITY OF THE PUNJAB IN
FULFILLMENT OF THE REQUIREMENT FOR THE DEGREE OF
DOCTORAL OF PHILOSOPHY IN POLITICAL SCIENCE
MUHAMMAD RASHID
ROLL NO. 04
SUPERVISOR
PROF. DR. IRAM KHALID
DEPARTMENT OF POLITICAL SCIENCE
UNIVERSITY OF THE PUNJAB
LAHORE, PAKISTAN
2018
II
CERTIFICATE
This is to certify that the present thesis entitled “Christian Minority of Lahore: Socio-Political
Challenges and Options (2001-2014)” is written by Mr. Muhammad Rashid, Student of
Department of Political Science, University of the Punjab, Lahore for requirement of PhD degree
in Political Science. To the best of my knowledge the thesis is based on original research.
Prof. Dr. Umbreen Javaid
Chairperson
Department of Political Science
III
CERTIFICATE
It is certified that the present thesis entitled “Christian Minority of Lahore: Socio-Political
Challenges and Options (2001-2014)” is written by Mr. Muhammad Rashid for the requirement
of PhD degree in Political Science, knowledge of the thesis is based on original research.
Prof. Dr. Iram Khalid
Supervisor
Department of Political Science
University of the Punjab, Lahore
IV
DECLARATION CERTIFICATE
It is solemnly declared that my PhD thesis titled “Christian Minority of Lahore: Socio-Political
Challenges and Options (2001-2014)” is my personal research and nothing is plagiarized. If
anything so found, I will be liable to face the consequences under University rules.
Muhammad Rashid
Ph.D. Scholar
Department of Political Science
University of the Punjab, Lahore
V
Dedication
My loving parents whose prayers always remained with me, my affectionate teachers’
encouragement, and the support of my wife is always a beacon of light for me during my
entire struggle
VI
ACKNOWLEDGEMENT
All praise and thanks are for Almighty Allah, who supported me throughout my life by
giving me knowledge and countless blessings and His Holy Prophet Muhammad (SAW), who is
forever a torch bearer of equality of rights to the whole humanity and a permanent source of
inspiration for all.
My sincere thanks and gratitude to my respected supervisor, Prof. Dr. Iram Khalid, for
her extensive support, learned patronage, sincere help at all times and his encouraging attitude
that made it possible for me to undertake this work.
I am thankful to the staff of the library Political Science Department especially Abdul
Jabbar for providing me with the opportunities and facilities for accomplishing this research
work. I am also thankful to Prof. Dr. Shahid Mehmood Ex Principal Govt Shalimar College,
Lahore, Prof Malik Ghazanfar Ali Ex Head of Political Science Department, Prof. Sheikh Zia ud
Din Head of Political Science Department, Prof Majid Wazir, Prof Muhammad Kaleem, Prof
Muhammad Shahid Iqbal and all other staff members for their moral support.
I also feel indebted to Shahid Rehman, Umer Ahmed, Muhammad Shahid Khan, my friends and
all those persons who helped me in accomplishing this challenging task.
Muhammad Rashid,
Department of Political Science,
University of the Punjab,
Lahore.
Dated: October, 2018
VII
TABLE OF CONTENTS
CERTIFICATE ..........................................................................................................II
CERTIFICATE ..........................................................................................................III
DECLARATION CERTIFICATE.............................................................................IV
DEDICATION ...........................................................................................................V
ACKNOWLEDGEMENT .........................................................................................VI
LIST OF TABLES .....................................................................................................XIII
LIEST OF FIGURES .................................................................................................XV
LIST OF ABBREVIATIONS ....................................................................................XVII
ABSTRACT ..............................................................................................................XIX
CHAPTE 1: COMPREHENDING THE REAL NATURE OF ISSUES OF CHRISTIAN
MINORITY OF LAHORE ........................................................................................1
1.1 Introduction ..........................................................................................................1
1.2 Literature Review.................................................................................................4
1.3 Statement of Problem ...........................................................................................27
1.4 Hypothesis............................................................................................................27
1.5 Research Objectives .............................................................................................27
1.6 Research Questions ..............................................................................................27
1.7 Significance/justification and likely benefits .......................................................28
1.8 Research Methodology ........................................................................................29
1.8.1 Mix Method Approach ......................................................................................29
1.8.2 Primary and Secondary Source .........................................................................29
1.8.3 Unit of Analysis ................................................................................................30
1.8.4 Survey Method ..................................................................................................30
1.8.5 Library Research and Field Work .....................................................................30
1.9 Plan of Work .......................................................................................................31
1.10. Break-up of thesis (Chapters) ...........................................................................31
1.10.1 Chapter No. 1 .................................................................................................32
1.10.2 Chapter No. 2 .................................................................................................32
1.10.3 Chapter No. 3 .................................................................................................32
VIII
1.10.4 Chapter No. 4 .................................................................................................32
1.10.5 Chapter No. 5 .................................................................................................33
1.10.6 Chapter No. 6 .................................................................................................33
1.10.7 Chapter No. 7 .................................................................................................33
1.11 Place of Work and Facilities Available .............................................................34
REFERENCES .........................................................................................................35
CHAPTER 2: MINORITY CONCEPTUAL UNDERSTANDING..........................38
2.1 Introduction ..........................................................................................................38
2.2 Definition of minority ..........................................................................................40
2.3 Types of minority .................................................................................................42
2.3.1 Racial minority..................................................................................................42
2.3.2 Religious minority ...........................................................................................42
2.3.3 Linguistic minority ...........................................................................................42
2.3.4 Islamic concept of minority .............................................................................43
2.4 Muslims as minority in western democracies ......................................................46
2.5 Western concept of minority ................................................................................47
2.6 Minorities in different countries ..........................................................................50
2.7 Minorities in South-Asia ......................................................................................52
2.8 Major approaches to analyze religious freedom in Pakistan ..............................54
2.8.1 The civilizational approach ...............................................................................54
2.8.2 Modernization theory ........................................................................................55
2.8.3 Rational choice theory ......................................................................................55
2.8.4 Assertive secularism vs. Passive secularism .....................................................56
2.9 Minorities under Constitutions of Pakistan .........................................................62
2.9.1 The Constitutions of 1973 .................................................................................63
2.9.2 A demographic profile of minorities in Pakistan ..............................................64
2.9.3 Minorities in Pakistan ......................................................................................66
2.9.4 Status and role of minorities in Pakistan ..........................................................70
2.10 Brief introduction of Lahore ..............................................................................77
2.10.1 Minorities in Lahore .......................................................................................83
2.10.2 Christian minorities of Lahore .......................................................................85
IX
REFERENCES .........................................................................................................91
CHAPTER 3: HISTORICAL CONEXT ...................................................................95
3.1 The Origin of Christianity in India ......................................................................95
3.1.1 The NEB Report ..............................................................................................95
3.1.2 The Mughal Mission .........................................................................................96
3.2 Understanding about Christianity ........................................................................97
3.2.1 Teachings of Christ ...........................................................................................98
3.3 Status of Christians in Muslim rule .....................................................................99
3.3.1 Advent of Missionary movement in India .......................................................100
3.3.2 Major missionary functionaries ........................................................................100
3.3.3 Christianity under British administration..........................................................101
3.3.4 Christians’ role in Pakistan movement .............................................................103
3.3.5 Minorities in post-partition era .........................................................................105
3.4 Status of Christians in different government (1947-2014) ..................................111
REFERENCES .........................................................................................................115
CHAPTER 4: SOCIAL ISSUES AND PEOPLES’ RESPONSE..............................118
4.1 Employment issues ..............................................................................................119
4.2 Social discrimination / social exclusion ...............................................................120
4.3 Religious issues / discrimination .........................................................................122
4.4 Family laws – still a dream ..................................................................................122
4.5 Proposed amendments in Christian marriage act, 1872 .......................................124
4.6 Blasphemy laws ...................................................................................................125
4.6.1 Major incidents related to blasphemy laws .......................................................127
4.7 Concerns relating to education.............................................................................129
4.8 Religious intolerance, extremism and violence ...................................................133
4.9 The fate of human rights defender- threats and death..........................................139
4.10 Christians’ concerns & Response ......................................................................140
4.11 Living in the state of fear ...................................................................................141
4.12 Mass-migration ..................................................................................................141
4.13 Protests ...............................................................................................................142
REFERENCES ..........................................................................................................143
X
CHAPTER 5: POLITICAL ISSUSE AND MINORITIES .......................................147
5.1 Political participation as a human right ...............................................................147
5.1.1 Types of political participation .........................................................................147
5.2 All men are created equal ....................................................................................149
5.3 Breaking down man-made discrimination ...........................................................151
5.3.1 Equality .............................................................................................................152
5.4 The purposes of elections.....................................................................................153
5.5 Electoral system ...................................................................................................154
5.5.1 Types of electoral systems ................................................................................155
5.6 Types of electorates .............................................................................................156
5.6.1 Separate electorates ...........................................................................................156
5.6.2 History of separate electorate system in India ..................................................156
5.6.3 Separate Electorate for Minorities in Pakistan..................................................158
5.6.4 Dual Voting Right for minorities ......................................................................159
5.6.5 Joint Electorates ................................................................................................159
5.6.6 Objections to the Separate Electorate System ..................................................159
5.7 Electoral Laws .....................................................................................................160
5.8 Three kinds of Electoral formulae .......................................................................160
5.8.1 The majority formula ........................................................................................160
5.8.2 The plurality formula ........................................................................................161
5.8.3. Proportional representation formulae ..............................................................161
5.9 Electoral laws for religious minorities .................................................................161
5.10 The representation of the People Act, 1976 .......................................................162
5.11 Political participation---legal perspective ..........................................................162
5.11.1 Political participation of minorities ................................................................162
5.11.2 Effectiveness of participation .........................................................................162
5.12 Electoral History of Pakistan .............................................................................164
5.13The First 10 General Elections of Pakistan .........................................................165
5.13.1 The 1970 election ............................................................................................165
5.13.2 The election of 1977 .......................................................................................166
5.13.3 The 1985 election ............................................................................................166
XI
5.13.4 The 1988 election ............................................................................................166
5.13.5 The 1990 election ............................................................................................167
5.13.6 The 1993 election ............................................................................................167
5.13.7 The 1997 election ............................................................................................167
5.13.8 The election 2002 ............................................................................................168
5.13.9 The 2008 election ............................................................................................168
5.13.10 The 2013 election ..........................................................................................168
5.14 Manifestoes of major political parties about minorities ....................................169
5.14.1 Pakistan Muslim League (N) manifesto 2013 ................................................169
5.14.2 Pakistan People’s Party-Manifesto 2013 ........................................................170
5.14.3 PTI manifesto 2013 .........................................................................................171
5.14.4 Manifesto of Jamaat-e-Islami Pakistan (2013) ...............................................172
5.14.5 Manifesto: Pakistan Christian Congress .........................................................172
5.14.6 All Pakistan Christian League manifesto ........................................................174
5.14.7 Manifesto: Pakistan United Christian Movement (PUCM) ............................175
5.15 Weak representation of religious minorities ......................................................175
5.16Representation of minorities in Senate ...............................................................178
5.17 Recommendations ..............................................................................................180
REFERENCES ..........................................................................................................182
CHAPTER 6: DATA ANALYSIS AND DISCUSSION ..........................................185
6.1 Personal information of the participants ..............................................................185
6.2 Statements related to socio-economic issues .......................................................187
6.3 Political Issues .....................................................................................................198
6.4 Religious Problems ..............................................................................................204
6.5 Educational and Health Problems ........................................................................209
6.6 Efforts by the Government...................................................................................213
6.7 Summary of the chapter .......................................................................................217
CHAPTER 7: REVIEW AND REFLECTIONS .......................................................219
7.1 The State’s relation to society ..............................................................................219
7.2 Society and Human Rights...................................................................................219
7.3 Role of Human Rights commission of Pakistan (HRCP) ....................................220
XII
7.3.1 Objectives of HRCP ..........................................................................................220
7.4 Human Rights and Minorities Affairs Department ..............................................221
7.4.1 Objective ...........................................................................................................221
7.4.2 Current Activities of the Department ................................................................222
7.5 Summary ..............................................................................................................226
7.6Findings.................................................................................................................228
7.6.1 Qualitative Findings ..........................................................................................229
7.6.2 Quantitative Findings ........................................................................................230
7.7 Recommendations ................................................................................................233
REFERENCES ..........................................................................................................236
BIBLIOGRAPHY ......................................................................................................237
ANNEXURE –I .........................................................................................................244
QUESTIONNAIRE ...................................................................................................244
ANNEXURE –II ........................................................................................................251
INTERVIEWS ...........................................................................................................251
ANNEXURE –III.......................................................................................................266
Some Notable Blasphemy Cases of 295-B & 295-C .................................................266
XIII
LIST OF TABLES
Table No. Heading of the table Page No.
1 Religious profile of Indian union, Pakistan and Bangladesh 53
2 Rates of growth of different communities in the Indian union,
1951-2001
54
3 Different approaches and theories on religious freedom 58
4 Population and minorities in Pakistan 65
5 National assembly reserved seats 71
6 Number of seats in provincial assemblies 78
7 Total population of Lahore district 79
8
Population of Lahore according to the census held in
1951,1961,1972,1981 and 1998
79
9 Estimated population of Pakistan and the Punjab 80
10 Religious groups in Pakistan census 1998 112
11 Cases under blasphemy laws 2005 128
12 Number of seats in National assembly 177
13 Number of seats inn Provincial assemblies 177
14 Seats after 18th amendment in the constitution 179
15 Personal information of the participants
185
16
Community problems to celebrate freely cultural and religious
festivities
187
17 Community problems during running their business 188
XIV
18 Reasons against the dissatisfaction at workplace 190
19 Ration in respect of inter-community relationship 191
20 Reasons for inter-community relationship 191
21 Different threats during inter-community relationship 192
22
Reasons that society as a whole tolerates the existence of
minorities
196
23 Level of satisfaction about the role of judiciary 198
24 Reasons for appropriate electorate system 200
25
Opinion about appropriate representation in the assemblies and
local bodies
200
26
Opinion about the Level of satisfaction towards the role of
representatives
201
27 Reasons towards right to contest elections 203
28 Reasons behind the non-construction of churches 205
29 Reasons about non-satisfaction on blasphemy laws 209
30 Reasons behind non-equal opportunities of education 210
31 Reasons behind non-equivalent opportunities towards educational
curriculum
211
32 Reasons behind non-equal health opportunities 213
33 Opinion about bold step taken by govt. towards protecting
minority rights
214
34 Opinion about Pakistan as a tolerant and liberal country 215
XV
LIEST OF FIGURES
Figure No. Heading of the figure Page No.
1 Minority issues around the globe and remedies 60
2 Challenges and options for Christian minority in Pakistan 61
3 Map of district Lahore 78
4 Growth rate of population of Pakistan in 2006 113
5 Community opinion about cultural and religious festivals 187
6 Community opinion about running business activities 188
7 Level of satisfaction about 5% quota in govt. services 189
8 Level of satisfaction at workplace 189
9 Community response against security of life and property 192
10 Freedom of participation in wedding or other functions 193
11 Freedom in respect of followership of Christ 194
12 Discriminatory attitude by the people 194
13 Backwardness of Christian community 195
14 Society as a whole tolerates the existence of minorities 195
15 Level of preference for accommodation in Pakistan or any other
county
196
16 Society responses about the services of Christian 197
17 Opinion about casting of vote 198
18 Opinion about best electorate system 199
19 Level of satisfaction towards the role of representatives 200
20 Right of protest against discrimination 202
XVI
21 Opinion about right to contest elections 202
22 Opinion about formation of political party 203
23 Opinion about fear and threats during performing religious duties 204
24 Opinion about the construction of church 205
25 Opinion about safe churchyards provided by the Government 207
26 Opinion about performing funeral services 208
27 Opinion about implementation of blasphemy laws 208
28 Opinion about equal opportunities towards education 209
29 Opinion about educational curriculum 210
30
Opinion about Punjab govt. scholarship opportunities for
minorities
211
31 Opinion about health facilities 212
32 Opinion about place of worship and its security 213
33
Opinion about govt. providing facilities towards building
Christian colonies
215
34 Opinion about working by Pakistan statistic bureau 216
35 Opinion about the role of media towards minorities 216
XVII
List ofAbbreviations
ACE American Council of Education
ADP Annual Development Programme
AICA All India Christian Association
AIML All India Muslim League
AINC All India National Congress
APCL All Pakistan Christian League
BL Blasphemy Laws
CCJP Catholic Commission for Justice and Peace
CDGL City district Government Lahore
CJ Chief Justice
CLLAS Center for Legal Aid Assistance and Settlement
CNIC Computerized National Identity Card
CPD Centre of Peace and Development
CRSS Centre for Research and Security Studies
CSC Christian Study Centre
ECP Election Commission of Pakistan
ETBP Evacuee Trust Property Board
FSC Federal Shariat Court
HR&MAD Human Rights and Minority Affairs Department
HRC Human Rights Council
HRCP Human Rights commission of Pakistan
ICT IslamabadCapitalTerritory
IIC Islamic Ideology Council
LFO Legal Framework Order
LON League of Nations
MACP Minority Advisory Council Punjab
MMA MutahidaMajlis-e-Amal
MRGI Minority Rights Group International
NCJP National Commission for Justice and Peace
XVIII
NCM National Commission for Minorities
PCC Pakistan Christian Congress
PEMRA Pakistan Electronic Media Regulatory Authority
PIPS Pakistan Institute for Peace Studies
PML(N) Pakistan Muslim League (Nawaz)
PMTA Pakistan Minorities Teachers’ Association
PNA Pakistan National Alliance
PNCF Pakistan National Christian Federation
PPC Pakistan Penal Code
PPP Pakistan People’s Party
PSB Pakistan Statistics Bureau
PUCM Pakistan United Christian Movement
SCP Supreme Court of Pakistan
TICs Treaty Implementation Cells
TTP Tahreek-e-Taliban Pakistan
UDHR Universal Declaration of Human Rights
UNO United Nations Organization
USA Unites States of America
USCIRF Unites States Commission on International Religious Freedom
YMCA Young Men’s Christian Association
YWCA Young Women’s Christian Association
XIX
ABSTRACT
It is a common perception that the Christian Minority living in Lahoreis marginalized,
facing socio-economic and political issues in day today life and is excluded from main stream.
They have been deprived of the fundamental rights in public and private sectors and are often
humiliated by the strange behavior of society, althoughthe Muslims and the Christians have been
living side by side in sub-continent for the last many hundred years in complete peaceful and
hormonal environment. Some of the proportion of the Christians is of the view that they have
been victimized by extremist element among the Muslims.
The main objective of the research is to investigate the real nature of the socio-political
and economic issues facing by the Christian community of Lahore. It is very imperative to look
deep into the genuine reasons behind the problems of the Christians in daily life. Whether it is
the state, society or they themselves are responsible for their miserable plight and gloomy
conditions. This research will also analyze the role of the Christian leadership towards the uplift
and prosperity of its community.
In this research mixed method approaches i.e. qualitative and quantitative have been
applied. Both primary and secondary sources have been applied in collecting data about the
socio-economic and political problems of the Christians and their possible solution. Interviews of
prominent personalities have been conducted and the opinion of the common people among
Christians was assessed through a comprehensive questionnaire.
The Christian leadership and the majority of common people are somewhat satisfied with
the sincere efforts made by the Government for their betterment but on the other hand they have
some genuine apprehensions that 5% quota in public sector is insufficient keeping in view the
present circumstances. They are also of the view that the data about their census is not based on
facts because their population is always shown less than their original numbers. Moreover
overwhelming majority demands to reinstate the separate electorate system instead of joint
electorate system.They find themselves marginalized in decision making process in political
scenario of Pakistan.
It is the need of the time that the government must take concrete and serious steps in
implementation the constitution in letter and spirit to eliminate the issues of the Christian
minority in particular and all the minorities in general. The religious leaders should come
XX
forward to play their active role in bridging the differences between the Muslims and the
Christians and to eradicate extremism. Interfaith dialogue efforts and thirst for the mutual
undertaking may bring many minds and hearts together.
1
CHAPTER: 1
COMPREHENDING THE REAL NATURE OF ISSUES OF
CHRISTIAN MINORITY OF LAHORE
1.1 Introduction
The Muslims and the Christians have ever been living side by side in Lahore
with complete, peace tranquility and harmony. Both the communities have cordial
relations and feelings of respect for each other. But some segments of Christian
Community are of the view that they have been deprived of their fundamental rights.
They have some serious objections and apprehensions about the fundamental rights
guaranteed to them according to the Pakistan constitution of 1973. They are facing the
problem of identity crisis and are in search of their own ideology based on the
principles of Christianity. They have problems regarding the statistics of their
population in Pakistan. They are of the view that census data about the minorities is
prepared in government offices instead in the field. As a result, there is huge
difference in statistical data of the private institutions and the government institutions.
For example, according to the government data, the Christian are not more than 3% of
the total population but the Christian organizations claim the population of Christian
is 13%. They are considered as second class citizens of Pakistan because practically
they have no rights and liberties in society. They are called as “Sacred Trust” which is
also embarrassing for them. They consider themselves as the lower race in Pakistani
society. They are also called as “Churas” which is insulting for them. They also have
some serious security problems as they are threatened and killed only because they
are Christians. They have no right to life, property and honour. Education and health
are the basic human rights but not for Christians in Pakistan. They are not been
2
provided equal opportunities of getting higher education and proper treatment. All the
hopes of the Christian Community dashed to the ground when the socialist Prime
Minister Zulfiqar Ali Bhutto, nationalized the schools and colleges established by the
Christian Missionaries. The reserved seats for Christians at schools, colleges and
universities are converted to the Muslim candidates. According to the Christians, it
was not the nationalization rather it was the Islamization. There are frequent
violations of the Christian marriage laws by the government. They think that the
government is acting upon the policy of apartheid. The Christian women are
kidnapped and forced to marry the Muslims. They have no right to preach their
religion in Pakistan. They are of the view that blasphemy laws have been made only
for the Christians. Their Churches are also not secure. They are attacked by some
extremist elements time and again. Inclusion of column of religion in (CNIC)
Computerized National Identity Card form is also discriminatory. In Pakistan, there is
culture of religious intolerance because the Muslims are very sensitive about their
religion, they can lay down their lives and even take the life of any other person for
the sake of their religion.
They also have some political and economic problems impeding in their way
to progress and prosperity. They do not have the right to separate electorate. They
have problems relating to the adequate representation in the Parliament, in the
Provincial Assemblies and in Local Bodies. The Christians are not appointed to any
key post in any department rather they are appointed preferably as sweepers and
sanitary workers. Economically majority of the Christians are very poor and leading
their lives below line of poverty. They think that the quota of the jobs for the
Christians in government department is also inadequate. The localities of the
3
Christians are underdeveloped and backward as there is no proper system of
electricity, gas and clean drinking water and sewerage.
Pakistan today comprises of estimated population of 172 million in which 3.7
% are the minorities. More than 80% minorities include the Christians and the
Hindus. Moreover, there are other minorities livinvg in the state of Pakistan quite
peacefully. A vast majority of the Christians of Pakistan is concentrated in Punjab.
More than 50% of the Christians reside in urban areas like Lahore, Faisalabad and
Karachi while the rest of them live in rural settlements but in gloomy situation.
A large proportion of minority population is engaged in doing menial work
with low wages. These workers have to face severe humiliation, discrimination and
economic exploitation. There is a dire need for the promotion of culture of tolerance
and religious freedom in order to ensure justice to minorities. The Christians think
that they are deprived of the political rights. No doubt, they can actively participate in
the electoral process of Pakistan but the separate electorate system was abolished
during General Pervez Musharraf’s government. Besides, there are 10 reserved seats
for all the minorities in the house of 342. At present, there is not a single seat reserved
for women among Christians. The minorities find themselves marginalized in
decision-making process.
It is the first and foremost duty of the government to formulate such policies
that are beneficial for all the communities especially the Christians. The society
should also play its vital role in eliminating the discriminatory attitude towards the
minorities especially the Christians. Every segment of society should perform its
respective duties and responsibilities to order to bring permanent peace, progress and
prosperity. These problems of the Christians must be resolved so that social order,
economic prosperity and religious harmony may prevail. Constitution of Islamic
4
Republic of Pakistan, 1973 also guarantees all the fundamental rights to the minorities
i.e. security of the person and freedom to profess religion, etc. The constitution
proclaims the equality of all the citizens before the law, irrespective of race, religion,
caste and sex. It is the need of the hour that government should implement the
constitution in letter and spirit.
Inter-religious dialogue is quite essential at present situation to bring the
Muslims and the Christians closer together. There may be religious harmony between
them if the differences are curbed instantly. Regular joint meetings of religious nature
should be arranged. In Pakistan, the results of Christian-Muslim dialogue may be
fruitful and encouraging. Dialogue efforts and the thirst for the mutual understanding
may bring many minds and hearts together.
1.2 Literature Review:-
Literature review focuses on evaluating already known written material on the
subject that provide the general understanding of the status of minorities in the world
generally and in Lahore particularly. Throughout the history minorities have been
given a back seat in Constitution where majorities govern. But there is an increasing
measure of appreciation of the fact that minorities deserve better treatment and more
generous recognition as much in the interest of the state concerned and of world peace
as in that of the minorities themselves. There is practically no state in the world which
does not contain racial linguistic or religious minorities. Problems and issues facing
by the minorities in all over the world have been given much importance but without
concrete solution. Pakistan is no exception. The minorities especially the Christians
have to face some serious socio-political problems which need to be addressed in due
course of time. The reviewed literature is helpful to understand the issues faced by
Christian community and their viable solution.
5
The book “The Problem of Minorities” was a very valuable and important
addition to the problem of minorities, role of different organizations to curb the
problems by a renowned author Dhirendranath Sen. He beautifully investigated the
role of modern state relating to the problems and issues of the minorities. He
elaborated that the problem of minorities was one of the most perplexing problem of
modern democracy. He mentioned the chain of events that the principles of protection
of racial, linguistic and religious minorities are no new thing on earth. It was traced
that such protection was made in the Peace of Augsburg, 1555, The Pact of Warsaw
1573 and the Treaty of Westphalia, 1648. This book highlights ‘minorities treaties
which were signed for the safeguards of the rights of minorities. A detailed
description of the fundamental rights of the minorities was given enough space in the
Covenant of League of Nations. The book also focused on the various steps and
actions taken by the four major countries for the safeguards of the rights of minorities
(Sen, 1940).
The book “A white Trail” by Haroon Khalid was a wonderful master piece in
which the author elaborated in detail the situation of religious minorities living in
Pakistan. The book presented a deep glimpse of the socio-economic and political
conditions of the religious minorities in different areas. This book explained basic
tenets of all the religions especially the Christians through the course of these
festivals, providing the unacquainted reader with content. The writer very
realistically said that the solution of the problems was definitely not to hide the dust
under the carpet. The book was an attempt to expand the discussion of religious
minorities beyond the narrowly defined agenda of religious persecution. The portion
of the book especially on the Christians was of great help for this research project
(Khalid, 2013).
6
The book “The Problem of Minorities” was of much importance in this
proposed research because it is based on the issue of communal representation. The
author analyzed in detail the meaning of minority, the types and problems of
minorities with special reference to Indian context. K.B. Krishna was of the view that
excepting Hindus everyone was regarded as a minority. It was customary to speak of
“racial, religious, and linguistic minorities.” The League treaties and declarations
speak of the “persons belonging to racial, religious, and linguistic minorities” or of
“inhabitants of a country who differed from the majority of the population in race,
language and religion.”
“All the conferences in the world”, wrote Lord Birkenhead, “cannot bridge the
unbridgeable.” Therefore, the book dealt with the different phases of communal
representation in India from 1909 to 1939 (Krishna, 1939).
Emmanuel Zafar in his wonderful book “A concise History of Pakistani
Christians” threw light on the history of Christians in Lahore as well as their role in
the development of various departments i.e. education, health, judiciary, defense,
music and art. He seemed disappointed because he said that their services were not
appreciated by the society. This book was surely a great help in this proposed research
because the writer elaborated the socio-political and economic problems of the
Christians in detail. But the resolution of these problems and the various steps taken
by the different governments were not mentioned in this book (Zafar, 2007).
The book “The Christian Message” was a fine work on the history, life style
and the thinking of the Christians of India. Especially, this book contained valuable
message and teachings of Christ. When Christ taught that there was to be no
difference between the Jew and the Gentile, the rich and the poor, between those in
authority and the helpless and powerless, this was what he meant. His message was
7
directed to all human beings wherever may be and whatever may be their position or
status in life. No one was excluded from the purview of that message.
Therefore, this book would be of help for both the communities the Muslims
and the Christians as well because it would bridge the differences arising between
them. “Love your enemies, do good to those who hate you, bless those who curse
you.” That in brief was Christ’s message to mankind and that message had to be
literally practiced by all men if harmony, joy and happiness were to overtake the
world. Man in his innermost self longs for the peace that results from the practice of
love that Christ had shown to man and asked him to practice it if he wanted to be his
follower. In spite of the biased views of the writer, this book was a great addition in
the proposed research, especially, in introduction and the resolution of the socio-
political problems of the Christians residing in Lahore (Esteves, 1994).
“The Human Right to Peace” was a very important work to redress the
grievance of the people belonging to different religions. The book focused on the need
of peace abolishing war throughout the world. The central idea of this book was that
the culture of war must be changed into a culture of peace. Those who engaged in
peace work were the true realist of our times for they understood that new
technologies were accelerating the spread of weapons of mass destruction. The writer
was of the view that such world would be created that was human-centered and
genuinely democratic- a world that built and protected peace, equality, justice and
development.
Education and religion are the sole sources to bring peace and harmony in the
world. Especially, the religions prevailing in the today world may definitely bring
perpetual peace and unity among the different nations of the world. Chapter No. 7, 8
and 10 of this book were of great relevance to the proposed research because various
8
techniques had been described to resolve the problems of all the communities of the
world.
The book was a fine piece of work as it revealed that all the major religions
taught the essence of the culture of peace: Do not do unto others what you do not
want done to you, This is often regarded as the most concise and general principle of
ethics. Therefore, this book was of great help in the proposed research as it
highlighted how to create peace and justice in the world (Roche, 2006).
The book “Future of Christians in Pakistan” by Josha Fazal-ud-Din was a fine
book containing two parts emphasizes on the status and importance of the Christians.
As the author was himself a Christian and advocate, discussed that mankind could be
saved and protected only by the principles and teachings of Christ. Further, he
remarked that the Christ was the greatest statesman in the whole world.
Jesus preached the message of love to all even the enemies and those who hate you in
all circumstances to bring peace in society.
This book was thus a very helpful contribution to the understanding of
the problems of minorities which occupied a significant, paving the
way for such adjustments both in ideology and practice as would make
the best use of Christians for highest good of Pakistan.
This book is a valuable work on the conditions of the Christians. The writer, in
fact, wanted to convey the message of Christ. The true teachings of Christ could bring
peace and harmony in the society (Fazal-ud-Din, 1949).
Pakistan Institute for Peace Studies (PIPS) issued a report on the topic
“Minority Rights in Pakistan Historical Neglect or State Complicity?” It contained a
survey based study of the lives of religious minorities living in Pakistan and their
relationship with followers of other faiths especially the Muslims. The report
9
indicated that the religious minorities had been discriminated historically and there
was faith based violence in different parts of Pakistan. There had been in adequate
efforts on the level of state and society to create an environment that supports
interfaith harmony and social justice. The research paper was very much relevant to
the proposed research as it highlighted the acute problems faced by the Christians.
There were growing threats to physical security to minority communities from Islamic
extremist and government’s institutions. Therefore, this paper would be of great help
in this research (PIPS, 2010).
United Nation Forum on Minority Issues was a landmark which highlighted
the basic human rights to the minorities. First four sessions were held during 2008-
2011 for the protection of the rights of the minorities throughout the world.
Some of the recommendations are following:-
a) There is equal right to education to the minorities. They can never be
deprived of getting education at all levels.
b) Minorities have the right to political participation effectively. In this way
they will protect their political rights.
c) All the minorities have equal rights to job. Their economic life must be
improved by the government.
d) The right of women and girls must be guaranteed relating to their
education and health.
The forum on Minority issues was established by the Human Rights Council
in 2007 to discuss the rights of minorities. The forum focuses on the importance of
education and eradication of poverty. Education is an inevitable human right and it is
more than a mere commodity or a service. The right to education is not in practice
10
enjoyed equally by all. It is source to come out of poverty. So, this report will go a
long way in this research project (Report of UN Forum on Minority Issue).
Mr. Ishtiaq Hussain conducted a thorough research on the topic “Religious
Minorities in Pakistan” published by Centre of Peace and Development (CPD) Quetta,
Balochistan, which was proved very much relevant to the proposed research.
Approximately 4 million religious minorities live in Pakistan with Christians and
Hindus forming the largest groups. The writer was of the view that the founding
father of the state Quaid-i-Azam intended to give equal rights to all the religious
minority groups considering them as equal citizens of Pakistan but the successive
governments and power structure have always nullified his vision. The Christian
community especially feels insecure socially, economically and politically.
Pakistan’s population in 2008 was estimated to be 163.3 millions. According
to 1998 census the population of Pakistan was about 137 million. The Muslims
accounted 96.16% while the religious Minorities were 3.84% of the population. The
Christians comprised 1.69% of the total population. Pakistan was envisioned as a
democratic, progressive and tolerant society with the objective of providing equal
rights to the minorities (Hussain, 2008).
“Constitution of Pakistan and minorities” written by Professor Anjum James
Paul was a wonderful work which highlighted the rights of the minorities guaranteed
under the provisions of the 1973 constitution. The author mentioned some of the
relevant articles in this regard. The article 25(1) of the Constitution of Islamic
Republic of Pakistan has clearly emphasizes that all the citizens will be treated
equally before law and are entitled to equal protection of law. The maiden speech of
Quaid-i-Azam in the First Constituent Assembly of Pakistan on August 11, 1947 was
the clear proof that he wanted to promote the spirit of nationalism.
11
It is a hard and true fact that there is intolerance and unacceptability by the
majority Muslims about the religious minorities. There are instances of violation of
the right to education for the minorities in educational institutions.
“Minority Day” was celebrated for the safety and security of all the religious
minorities. An NGO “Pakistan Minorities Teachers’ Association” (PMTA) rejected
all the educational policies made by the government. They demand equal rights in
terms of education, economy and politics for the religious minorities especially the
Christians (Paul, 2014).
Qandeela Ambreen in her research article “Representation of Religious
Minorities in Pakistani Print Media: A study of Daily Dawn, The News and The
Nation” published in American International Journal of Contemporary Research
(Vol.4 No.1, January-2014) discussed her views that minorities were an essential part
of a society. Without the co-operation and collaboration of all the members of society,
a society could not work properly.
The research focuses on the role and services rendered by the minorities in all
the departments of life. They are rendering commendable services for the progress
and prosperity of the state and society. The writer has illustrated that minorities are
also very significant part of Pakistani society. Our national flag evidently indicates
that the white part is the symbol of minorities living in the state of Pakistan.
Minorities played a very significant role in Pakistan Movement.
The writer mentioned that Greogory R. Shaun and Simor R. Valentine
analyzed in their research “Pakistan the Situation of Religious Minorities” that
Pakistan is a country of around 180 million people, of whom around 96 percent are
Muslims whereas the remaining 4 percent are religious minorities, the most important
12
and of greater number is of Christians. The Christians are mal-treated and deprived of
all the basic human rights.
Nazeer has discussed in his research “Rights of Christian Minority and
Blasphemy Laws in Pakistan” that maltreatment of religious minorities is
institutionally entrenched in Pakistan with every passing year the situation going fro
bad to worse. The study was based on the role of media in covering and highlighting
the issues facing by minorities. Hence, this research article was very much relevant
and helpful in this research (Ambreen, 2014).
Dr. Iftikhar H. Malik discussed in his research “Religious Minorities in
Pakistan” published in Minority Rights Group International (MRG) that Pakistan’s
ethnic and religious minorities were facing serious problems since the birth of
Pakistan. The report indicated that half of Pakistan’s political history had experienced
military rule. In analyzing the status of Pakistan’s religious minorities, this report
provided details of the challenges they are facing as citizens. The political use of
religion by governments and a weak civil society, all pose massive challenges to
minorities in Pakistan.
So, this report was very much essential for this proposed research because it
highlighted the true nature of the problems of all the religious minorities and some
viable solution of the issues and problems (Malik, 2002).
“Life on the Margins” was the study on the minority women in Pakistan by
Jennifer Jag Jivan and Peter Jacob published by National Commission for Justice and
Peace (NCJP) Feb., 2012 was a wonderful work which highlighted the historical and
constitutional history of Pakistan in lucid manner. The authors viewed that Pakistan
was achieved through political, constitutional and non-violent means. It is very sad
story that the minority communities have been consistently treated less-than
13
honorably is in country that was founded in the name of the rights of the minorities.
Therefore, this book was valuable for this research (Jivan & Jacob, 2012).
“Social Status and Political Participation of Christian Minority in Pakistan”
written by Akhlaq Hussain Shamsi (2011) was a masterpiece in which the author
threw light on the social status and role of minorities in Pakistan.
The author focused that Pakistan was a plural country where equal citizenship
based on unoffered human rights could lead to improvement. This can only happen if
the country’s leaders fulfill that responsibility and avoid imitating hatred by preaching
tolerance and co-existence. The writer remarked that in Pakistan religious minorities
in general and Christians in particular had to face a number of formidable challenges
in Pakistan as citizens. The Christians remain vulnerable group in Pakistan with
insufficient legal protection to the safeguards of their socio-political and economic
rights. There is a dire need to ensure the protection of minority rights. So, this work
was very much essential for this proposed research (Shamsi, 2011).
“Minorities in Higher Education” by Young M. Kim ass a report published by
American Council of Education (ACE) in October-2011 highlighted the opportunities
of getting higher education for the minorities in the USA. The research focused on
the need of greater access to higher education for students of minorities is an absolute
imperative. Ensuring their academic success and readiness to flourish in an
interrelated world remains the definitive goal. The author has elaborated in detail
about the different minorities from all over the world which are acquiring higher
education. Their percentage is ever increasing than the previous years. Further, the
percentage has been shown in figures and diagrams about the enrolment of all the
ethnic minorities of USA. Therefore, this research is a true analysis of the recent
14
educational standard prevailing in America, and hence this research report was a
valuable addition in the proposed research project (Kim, 2011).
Roger Ballard in his research article “The Christians of Pakistan” described in
detail about the historical background of the Christians in South Asia and the role
played by the missionaries in Punjab. The author focused on the origin of the
Christian existence in South Asia since two thousand years. Saint Thomas came to
India for preaching by the end of the first century AD.
As the British control began to inflate over the larger part of subcontinent,
opportunities of trade and employment expanded rapidly. Christian missionaries took
great advantage to preach the teaching of Christ and to build Churches in the different
parts of India. According to the research, a Mission Station had been established at
Ludhiana, Punjab in 1830. Afterwards, they started preaching to the people of Lahore.
The writer elaborated that after the birth of Pakistan Hindus, Sikhs, Christians and
Muslims lived side by side in conditions of broad harmony. This book is somewhat
biased and has not shown the real position and status of the Christians, even then, this
book was of great importance and utility for this research project.
Ranjendra Pandey in his book “Minorities in India – Protection and Welfare”
was of the view that ethnicity and perils of ethnicity in India is the most challenging
task. The book gave a great deal of knowledge to understand ethnicity in international
and national context. The author has described in detail that in plural societies
throughout the globe, some people are set apart for a variety of reasons, such as
physical features, skin colours, languages, sex, religions, physical handicaps and
behavioural patterns. The word ‘minority’ means a group of people having sense of
separate identity and awareness of status apart from a larger group of people. The
author has also focused on the role and status of minorities at international level.
15
The constitution of India used the term ‘minority/minorities’ in four of its
Articles namely, Articles 29(1), 30, 350-A and 350-B. In many cases Supreme Court
of India has made decisions but the term ‘minority’ is still ambiguous. This book
highlights the problems and safeguards of the minorities living in India. So, this book
would be very helpful in this proposed research (Pandey, 1997).
Moin Shakir in his wonderful book “Politics of Minorities” is about the
aspirations of minorities in India. He has given details about the minorities that no
definition of minority can be taken as wholly satisfactory. Those who are less than
fifty percent should be called a minority. The difficulty arises when one asks the
question – 50 percent of what? In the total population of the country, the Hindus are a
majority, since they are 82.72 percent. But they are not a majority, say in Jammu and
Kashmir, Punjab and Nagaland wherein the Muslims, Sikhs and Christians are more
than 50 percent of the total population respectively.
The author has made comparison between the USA and India in terms of
socio-political and economic context. Unlike the United States, India is a land of
scarcity. Economic resources are meager. Jobs are few. Discrimination is inherent in
such a situation. So this book was very much useful and important for this research
project (Shakir, 1980).
“International Law and the Rights of Minorities” by Patrick Thoruberry is a
marvelous work on the protection of the rights and various treaties on minorities.
The author described that the Secretary General’s memorandum was a proof of the
protection of the rights of the minority groups across the world. It is necessary to
outline a preliminary definition of ‘minority’. More detailed discussion of this is
found in the analysis of Article 27 of the UN Covenant on Civil and Political Rights.
16
This book gives sufficient information about the problem, role and status of minorities
which would certainly help in this proposed research. (Thoruberry, 1992)
“The Trial of Pakistani Christian Nation” by Nazir S.Bhatti is a fine book in
which the problems of the Christians have been discussed in detail. This book was a
true glimpse of the adverse situation faced by the Christian community. The
Christians are of the view that they are humiliated on religious basis. They are called
as “Chura” or “Esai” and untouchables. They think so far as they are aliens or the
creature of another world. The Christian leaders and the common Christian people are
not safe or secure as they are often killed by the extremist Muslims. Bishop John
Joseph and Shahbaz Bhatti were killed only on religious grounds.
The book also focuses on the political discrimination against the Christians.
They are demanding for the right to separate electorate instead of joint electorate. The
author remarks that if they had not been deprived of the right of Separate Electorate in
1956, they would not have been in crisis today. From 1985 to 2000, the Christians
enjoyed separate electorate for 15 years but the government imposed the Joint
Election System in national General Elections of 2002 during President General
Pervez Musharraf’ regime.
Mrs. Benazir Bhutto, the Prime Minister of Pakistan once said, addressing a
reception hosted by the Pakistan Christian Federation in Lahore,
“If Pakistan has to develop as a country of well-knit and homogeneous
people, the joint Electorate System must be re-introduced along with
maintaining a quota of special seats for the minority community.”
Thus, this book helped a great deal in this research (Bhatti, 2007).
“The History of the Origins of Christianity Book I Life of Jesus” by Earnest
Renan is a masterpiece which provided an outlook about the early life of Jesus and his
17
teachings. The book gave a detailed description about the family and education of
Jesus. Jesus pounced from the ranks of the people.
Jesus had no visions; God did not speak to him as to one outside of himself; God was
in him; he felt himself with God. Thus, this book remained a valuable contribution in
the proposed research as it highlighted the origin of Christianity and its teachings
(Renan, 1875).
The author Shawn Gregory in his article “The Christian Minority in the
Islamic State of Pakistan” is of the view that Pakistan was created on August 14, 1947
as a Muslim state. There were one hundred million Muslims in the sub-continent
living as a minority whereas the majority Hindus dominated politically.
Iqbal provided the inspiration for Pakistan, Jinnah became the architect.
Jinnah was strongly opposed to the division of the boundaries of Punjab and Bengal.
He said, “Better a moth-eaten Pakistan than no Pakistan at all”.
The writer has focused that after the establishment of Pakistan, the minorities
were given full religious liberties. The successive governments have made numerous
efforts for the protection of the rights of all the minorities especially the Christians.
But, the religious quarters from the Christians are of the view that nothing concrete
has been done so far for the eradication of socio-political and economic problems.
So far as the legal and constitutional safeguards of the minorities are
concerned, much has been mentioned in the constitution of 1973 about the equality of
rights to all the citizens of Pakistan. The article is quite concerned to the research as it
highlights the detailed description of the problems facing by the minorities and the
efforts made by the government to curb the issues (Gregory, 2008).
In the book “Christian-Muslim Dialogue in Pakistan” by Fr. James Channan
OP is of the view that relations between Christians and Muslims have seen a
18
continuous development in recent years. This has been due to a new outlook created
among Christians by the teachings of the second Vatican Council. Progress in
relations also owes much to a greater openness on Muslims side. This has led to the
formation of groups for promoting dialogue. One such is the Pakistan Association for
Inter religious Dialogue to which Fr. Channan has given so much of his time and
energy.
The book also gave the perception to understand the term human rights, the
situation of minorities in respect for the right to religious freedom. The author has
mentioned in detail about the problems facing by the Christians living in Pakistan.
The Christians living in Pakistan are playing a very vital role in socio-economic as
well as educational development of society. The problems of the Christians have been
explained in detail.
In Pakistan, the National Commission for Christian-Muslim Relations was
established also known as Rabita Commission. This commission is busy in promoting
the spirit of brotherhood and of mutual understanding between Christians and
Muslims. The government institutions are not working efficiently to provide due
rights to all the minorities especially the Christians. When a nation is weak in
discipline, the devil of sectarianism raises its ugly heads. In this situation, it is of
utmost importance to strengthen the spirit of tolerance, mutual relationship and
brotherhood at all levels of society; so that democracy in the real sense of the word
may be established in Pakistan, and it may find a respectable place in the international
community. There is a need to end religious violence in Pakistan. There is a need to
promote tolerance in our intolerant culture. This book was very much relevant and
helpful in this research (Channan, 2012).
19
“Pakistan: The Situation of Religious Minorities” by Shaun R.Gregory and
Simon R.Valentine is a report which is very much relevant for the research project.
The authors are of the view that Pakistan comprises of approximately 172
million population in which around 96 percent are Muslims whereas the remaining 4
percent are religious minorities. The majority of the population among minorities are
the Christians which are almost 1.6 percent of the total population.
The minorities are being maltreated and even insulted at the hands of Muslim
majority. Especially, the Christians are suffering from inferiority complex. They have
limited religious freedom with reduced human rights. It is for these reasons that
United States Commission on International Religious Freedom’s (USCIRF) report of
2008 shows that there is violation of religious freedom of minorities living in
Pakistan.
The authors remark that the situation of religious minorities in Pakistan looks
increasingly depressing. The successive governments of General Pervez Musharraf
and President Asif Zardari have made tremendous efforts to perk up the situation for
religious minorities in Pakistan. But they have to face pressure from conservative
religious groups. Pakistan itself is now passing through the state of national peril,
raised by terrorist violence, economic crisis and political instability and the religious
minorities are more vulnerable than ever. So, this report would go a long way and
provide sufficient material for the proposed research (Gregory & Valentine, 2009).
“Portrayal of Minorities in Elite English Press of Pakistan: A study of Daily
Dawn and the Nation” by Shahzad Ali is a very wonderful article which was to
explore the coverage of minority communities in English press of Pakistan. For this
purpose the writer has undertaken a content analysis of 127 news items of which 88
were positive whereas 39 news items were negative relating to minority communities
20
The two newspapers have given more coverage to Christians as compared to
other minority groups. The writer has described in detail that the minorities are
playing an efficient role in all fields of life. They are rendering yeomen services for
the progress and prosperity of Pakistan. Overall the minorities are happy with the
Muslims as they are living in peaceful atmosphere. This research article would help a
lot in this research project as it highlighted the true nature of the problems faced by
the minorities including the Christians (Ali, 2010).
Munir-ul-Anjum in his research article “The Role of Christians in the Freedom
Movement of Pakistan: An Appraisal” is of the view that the Christians have made a
lot of contribution in the creation of Pakistan. All India Christian Association
supported unconditionally for the cause of Pakistan because they thought that the
Muslim society in its nature was more secular than the Hindu society. In this way
their rights and liberties would be more secure in the new state of Pakistan.
This book is very valuable addition in the research as it has mentioned the
efforts and services made by the Christian leaders. As the research focuses on the
problems of the Christians of Lahore and their resolutions, so this research article is of
great help (Anjum, 2012).
Musa Khan Jalalzai in his book “Islamization and Minorities in Pakistan”
remarked that at present, Muslim world suffers from numerous political and
ideological implications. Pakistan is enjoying independent existence since 1947. The
period has been marked by political turmoil, social upheavals and economic crises.
People of Pakistan have always been yearning for the implementation of Islamic laws.
But there was plenty of frustration still in store for the people.
The book highlights the services rendered by the renowned legends. Mr.
A.R.Cornelius has remained Chief Justice of Supreme Court of Pakistan and Mr.
21
Dur’ab Patel has worked as justice of Supreme Court of Pakistan. Both of them were
highly appreciated by their Muslim colleagues in the court and the legal profession.
The book also describes the problem of the minorities relating to their
representation in the assemblies. The issue of representation will not be resolved
adequately unless religious intolerance is expelled. Some of the quarters even from
the minority communities are in favor of the joint electorate system. This book was
very much useful and helpful in the proposed research (Jalalzai, 2005).
Kanhayia Lal Hindi in his book “Tareekh-e-Lahore” says that Lahore is the
capital of the province of Punjab. It is situated on the left bank of river Ravi at the
distance of 2 miles. This city has been the headquarters of the province. Lahore has
been remaining the center of culture, art, learning, architecture and even of politics.
Unanimously, it is remarked that Maharaja Ram Chander Otaar’s son Lou laid
the foundation of this city and it was given the name of Laupur. This name was used
by different historians for many hundred years and it was reshaped as Lahore
afterwards. This book is very much helpful about the history of Lahore. Therefore,
this book proved quite useful about the origin of Lahore and would be a great addition
for the proposed research (Hindi, 1977).
Muhammad Baqir in his wonderful book: “Lahore Past and Present” remarks
that it is quite clear and obvious that there had been different names of Lahore in
ancient times. It seems that Lahore is a very old civilization mentioned by different
authors and historians. Now in its climax the word Lahore is in vague today. Without
any doubt, it can be said that this city has always remained the center of socio-
economic and political activities through the ages.
When the English annexed Punjab in 1849, the first cantonment was established at
Anarkali. Many barracks and houses were built to provide for accommodation to the
22
army. The official residences were also constructed for the government employees.
Lahore made great progress and rose to the height of glory because of Railway
Department and the large number of residences which were built for the officers of
this department.
This book remained very much helpful about the history of Lahore. Therefore, it is of
great importance for the proposed research (Baqir, 1993).
S.M. Latif in his book “Lahore Architectural Remains” is of the view that the
arrival of the Christians in Lahore started during Akbar’s period in 1595 A.D. After the
death of Aurangzeb Alamgir, this city lost its dignity. An English officer, who visited
Lahore in 1809 during the reign of Ranjit Singh at Punjab, writes in his journal that he
visited the ruins of Lahore, no any scene of a human being, all was silence solitude,
and gloom. So this book is very much relevant because it has given a detail about the
developments in Lahore (Latif, 1981).
Perveen Shaukat Ali in his wonderful book “Human Rights in Islam” says that
Islam is a universal religion which ensures the basic rights to all the communities of
the state. Looking back in history, it is found that the Christians and the Muslims have
been in contact with each other since the advent of Islam. In the 7th century A.D,
during the life time of Hazrat Muhammad (SAW) the prophet of Islam, some
Christian tribes had relationship with Hazrat Muhammad (SAW). The most
significant and important group was represented by the rich and well-educated
Christian tribe of Najran Hazrat Muhammad (SAW) permitted them not only to stay
at one corner of Masjid-i-Nabvi but also they were quite free to worship according to
their own faith. This tribe established official relations with the new Islamic state.
After that, some sharp differences arose between the Muslims and the
Christians on the denial of the finality of the Prophet Muhammad (SAW) by the
23
Christians. “The Christians are the people of the Book”. The Holy Quran offers
fairness, respect, freedom and a friendly attitude with the Christians.
The author is of the view that human rights must be given much importance
according to the United Nations charter of human rights. Soon after the establishment
of the United Nations, however, dispute arose that the Charter did not meet the
demands of human rights and fundamental freedoms. It was to fulfill this gap that the
General Assembly at its 183rd meeting on December 10, 1948 adopted Universal
Declaration of Human Rights.
The Declaration consists of thirty articles, and they comprehend nearly every
facet of the rights of man, and these rights are to be enjoyed by men and women
without any distinction of race, colour, sex, language and religion. People are not to
be discriminated because of political opinion, social origin, property, birth or status.
So this book is of great importance in this research project (Ali, 1980).
“Islam the Ideal Religion” is a master piece of Prof. Sheikh Yousaf El-Digwy
in which he remarks the concept of human rights in Islam. He also says that the spirit
of the Qur’anic law was the true manifestation demonstrated by the Holy Prophet. The
most authentic testimony is, “The constitution of Madina”, which is the best
instrument of instruction for the policy and law makers in an Islamic state. Article 16
of this document state, “the Jews who follow us shall have aid and equality except
those who do wrong or aid the enemies of the Muslims”.Article 37 says, “The Jews
shall bear their expenses and the Muslims shall bear theirs, and they shall render
mutual aid to whoever was against the people of this document. There shall be mutual
advice and consultation, and honourable behaviour without treachery.” The attitude of
Muhammad towards the Christians was so excellent that there is no single instance
24
that a Christian or a Jew dared deny his integrity and singleness of heart, despite the
bitter hatred against the Holy Prophet.
Did he not call upon the Christians at the behest of the Lord? “Let us call
together our kinsfolk and your kinsfolk and make imprecations on those who lied
concerning Christ” (Alucy’s commentary). Speaking of Muhammad’s character
Carlyle remarks, “Traits of that kind show us the genuine man, the brother of us all,
brought visible through twelve centuries, the veritable Son of our common Mother”.
The Christians enjoyed all the fundamental rights in all the ages. It has also been
clarified that Muhammad (SAW) is the last of the Prophets. In the light of the Holy
Quran, he is the ‘Seal of the Prophets’. There is a tradition on this subject, which says:
‘There will be no Prophet hither after.’ “So be careful that no Prophet is to come after
me,” says the Holy Prophet of Islam.
The writer has very beautifully expressed his views about the solutions of the
problems facing by the people of the world. So this book gives sufficient information
and knowledge about the true teachings of Islam (El-Digwy, 1978).
L. A. Rauf in his book “Muhammad The Prophet of Peace” has described in
detail the noble examples set by the Holy Prophet (SAW) for all the people living in
the world. He said that people should be discriminated only in view of their deeds.
(Tirmzi, Abu Daud). It is quite obvious from afore mentioned address of the Holy
Prophet that all men are equal. No one is superior or inferior in terms of family, tribe,
race, caste, creed or colour. Brotherhood and equality demolished the walls which the
human brings had erected in view of their colour, caste, country and creed etc. Rank
and title were not given any preference. There was no discrimination or distinction
between the rich and the poor. Before God, they are all equal.
25
The book also focuses that Islam is a unifying force that binds all the believers
into one and there are teaching how to behave and honour the rights of the non-
Muslims. The true Muslims are Go-fearing and they have no malice against anyone.
During a fierce war between the Muslims and the Romans, a few spies were sent by
the Commander of Roman forces to watch the activities of the Muslims. The Roman
spies were so surprised to see the unbelievable behavior of the Muslim forces and
reported to their Commander that the Muslim soldiers were very eccentric people.
They spent their nights in worshipping God and fought bravely and courageously
during the day. This was the uniqueness of their character which led them towards
success. The true Muslims consider themselves humble and give prestige even to the
non-Muslims too. This book is very much helpful in this research as it highlights the
resolution of the problems facing by every community in the world (Rauf, n.d.).
The writers Y.V Gankovsky and V.N. Moskalenko in their book “The Three
Constitutions of Pakistan” are of the view that the constitutional history of Pakistan
has gone through many phases. They also remark that Pakistan had to face numerous
challenges in making unanimous constitution. The constitution of Pakistan, 1962 was
abrogated by Yayha Khan in 1969 and general elections were held in 1970. In East-
Pakistan, Awami League won with over-whelming majority and in West-Pakistan
Pakistan People’s Party won under the leadership of Zulfiqar Ali Bhutto. On 16th
December, 1971 East-Pakistan became Bangla Desh and to run the affairs of the state
the government had to frame the Constitution. It was not until April 10, 1972 that the
draft of the Constitution was passed. On April 12, 1973, President Z. A. Bhutto
endorsed the draft. On August 14, 1973, the new constitution of Pakistan came into
force. The Constitution of Pakistan consists of a preamble, 280 articles and six
schedules. The fundamental rights are described in detail for the first time. Article
26
1states that Pakistan would be a federal republic known as the Islamic Republic of
Pakistan comprising of four provinces. Some of the articles relating to the
fundamental rights of the citizens are given below.
The book also focuses on the fundamental rights of every citizen according to
the constitution of 1973. Under the Articles 9, 14, 15, 16, 20 of the Constitution of
Islamic Republic of Pakistan fundamental rights have been guarantees to all the
citizens of Pakistan without any discrimination of caste, color, race or religion. The
people have full freedom of security, freedom of speech, freedom to profess religion
and freedom of association. But there are certain limitations and reservations. Under
Article 19, no one is permitted to write or speech which is against the integrity of
Islam or the security of Pakistan. Public order and morality must be maintained by
law to avoid any type of disturbance in the country. The Constitution ensures the
equal treatment of all citizens before law, regardless of religion, race, caste and sex,
prohibiting slavery and forced labor of the children under the age of 14 years (Article
11, 25, 26 and 27).
Without being informed of the grounds, no person can either be arrested or
detained and the detainee should appear before a magistrate within 24 hours.
However, a person is subject to preventive detention for a period of 30 days in case of
violation of the integrity or security of Pakistan or public order in any way in the
country (Article 10). The period of preventive detention was increased up to three
months in the third amendment made in the Constitution of Pakistan in 1975. Such
laws were declared void which were against the provisions of the Constitution relating
to fundamental rights (Article 8, Clauses 1 & 2). Last of all, the superior judiciary i.e.
Supreme Court and High Courts have the right to enforce fundamental rights (Article
184, clause 3; Article 199, Clauses 1 & 2). So the book gives a true glimpse on the
27
basic human rights given by the 1973 constitution to every citizen of Pakistan without
any discrimination (Gankovsky & Moskalenko, 1978).
1.3 Statement of Problem
The challenges and issues facing by the minorities generally and the Christians
particularly are of much importance which are the source of tension and uncertainty in
the society. The proposed research will focus on the causes of social and political
problems of the Christian community of Lahore city.
1.4 Hypothesis:
The proposed research will be based on the following hypothesis:
“The redressal of the social and political problems of the Christians may
improve the image of Pakistan around the globe”.
1.5 Research Objectives
The objectives of the research are following:-
1. To understand the Socio-Political issues being faced by the Christians of
Lahore.
2. To analyze the factors responsible for their issues.
3. To study how much responsibility lies on the Christians themselves for the day
to day problems.
4. To highlight the possible measures which can be of great help to resolve the
issues of the Christians of Lahore as a minority?
1.6 Research Questions
The research is based on following research questions:-
1. What type of Socio-Political issues Christian Community of Lahore is facing?
28
2. Who is mainly responsible for the issues? Whether it is state or society?
3. How much Christians themselves are responsible for their issues?
4. What possible measures can improve the condition of the Christians of Lahore
as a minority?
1.7 Significance/justification and likely benefits
The research is of great importance as it is about the largest minority of
Lahore i.e. the Christians. In Pakistan, there are the people of different caste, colour,
creed and religions who have been living in peace for the last many centuries. They
are being given due status and fundamental human rights so that they may develop as
a community. The research will be helpful in highlighting the problems facing by the
Christians of Lahore. No doubt, the Christians are rendering valuable services in the
socio-economic development of the nation. But, they have some serious
apprehensions and problems about their day to day life. The society, no doubt, is
providing them conducive environment so that they may live peacefully. In this
rapidly changing world there is a dire need of mutual understanding among the
communities which have sharp differences. Inter-religious dialogue between the
Muslims and the Christians is a way to bridge the differences. In this way the other
religious minorities would also join their hands for mutual harmony in society. The
culture of tolerance and patience must be promoted. This research would also be of
great help to make the people as well as the government aware of the fundamental
rights. The problems and issues of the Christian community must be resolved by the
state and society so that they may join their hands with the Muslims in uplifting the
nation. It will be helpful in bringing inter-faith harmony between the two religious
communities of Lahore i.e. the Muslims and the Christians. There must be joint
meetings of religious nature in order to create mutual understanding between them It
29
is hoped that a time will come in near future when there would be no hatred, no
enmity and no malice rather a bright, prosperous and enlightening future would await
humanity.
1.8 Research Methodology
The whole research is, in fact, the science and philosophy of research
methodology. It is the way to go deep of how we know and what we know. It guides
and allows the researcher to understand the various ways in which knowledge can be
created. The researcher becomes capable to be critical and analytical just because of
Methodology and he can easily understand the knowledge being presented as fact.
1.8.1 Mix Method Approach
Research methodology has two basic approaches, the qualitative and
quantitative. The present research is based on mixed method approach i.e. both
qualitative and quantitative approaches were used in this research to draw some
certain conclusions.
1.8.2 Primary and Secondary Source
Apart from the mixed method approach, both primary and secondary sources
were used for the present research. Primary sources of this research were included
interviews of prominent personalities of Christians from Christian Colonies, Churches
and different persons serving in public and private sector. Secondary sources were
books, periodicals, journals, magazines, newspapers and internet. A comprehensive
Questionnaire was also prepared comprising more than 50 questions relating to the
socio-economic and political issues confronting by the common Christians living in
different localities of Lahore in order to collect accurate data of the residents and the
response of the state and society towards them.
30
All these sources were much helpful to interpret data and to reach at logical,
realistic and practical conclusion.
1.8.3 Unit of Analysis
The proposed study will focus only the Christian community of Lahore city.
1.8.4 Survey Method
Different Christian Colonies like Salamat Pura, Momen Pura, Yuhana Abad,
Esa Nagar and Maryam Abad were surveyed and the people of these areas were
interviewed. Interviews of leading personalities of the Christians working in different
departments were conducted to find out real nature of socio-political issues facing by
the Christian community of Lahore.
1.8.5 Library Research and Field Work
The present research includes library research and field work. In library
research, the researcher thoroughly studied the collected data in the shape of books
journals, newspapers, magazines and articles at different places. Field work was done
because it is a great source of generation of primary data to gain first-hand knowledge
about the topic. Very less material is available directly because there are neither
publications nor articles written on the topic of Minorities and their issues. The
primary data was collected through survey method by presenting a comprehensive
questionnaire to the common Christians of Lahore and the interviews of prominent
Christian personalities were also conducted. The relevant documents were also
consulted as a source of analysis. It was important to get the data about the socio-
economic issues and political problems selected. The difficulty was that research
material and publications were either in smaller number or they were prejudiced in
their scope. Although the researcher had to face strange and severe circumstances and
31
there was a problem associated with the use of interview technique as a source of
qualitative or quantitative data, yet this source of information is a great contribution.
The visit of different Christian colonies of Lahore and the role of institutions were
also included in this research.
Thus, a mixed approach was adopted, consisting of official record, documents,
analysis of available media resources, reports, discussion papers, internet, surveys and
face to face interviews.
1.9 Plan of Work
The thesis work will be completed within the span of three years. The detail of
tentative plan was as under:
First draft of the 1st Chapter was submitted to the supervisor in May, 2016 and
the revised draft was submitted after making some changes in the light of supervisor’s
guidance and instructions in August, 2016. Second and third chapter were submitted
in December, 2016 respectively while their revised drafts were submitted in February,
2017. Chapter number 4 and 5 were submitted as first draft in June, 2017 whereas the
revised draft after certain modifications as advised by the supervisors were submitted
in the September, 2017. Chapter No 6 was submitted in November, 2017 whereas the
last Chapter of the thesis was submitted in March, 2018 under the guideline of
supervisor and complete thesis was submitted in July, 2018 along with references,
bibliography, annexure, lists of abbreviations, figures and tables. After the approval of
supervisor, finally thesis was submitted in October, 2018.
1.10 Break-up of thesis (Chapters)
The research study on Minorities has been divided into seven chapters. It starts
with the introduction and concept of the topic following the literature review,
32
hypothesis, statement of the problem, research questions, objectives, significance and
research methodology.
1.10.1 Chapter No. 1
This chapter is titled as “Comprehending the Real Nature of Issues of
Christian Minority of Lahore.” It deals with the brief introduction of the Christian
minority of Lahore and the issues facing by them explaining literature review,
objectives, justification and research methodology.
1.10.2 Chapter No. 2
The name of second chapter is named as “Minority: Conceptual
Understanding” and it gives ample detail about of the definition and types of minority.
Furthermore, it also emphasizes the universal declaration of human rights, rights of
minorities in Islamic perspective and rights given in the 1973 constitution of Islamic
Republic of Pakistan. There is also some discussion of the rights of the minorities at
global level as well as in South Asia. In the last, minorities in Pakistan especially the
Christians are also be given enough space.
1.10.3 Chapter No. 3
The second chapter is named as “Historical Context”. It investigates the issues
and the problems of the Christians of Lahore since the inception of Pakistan. The role
and the status of the Christians of Pakistan during the different governments are also
included in this chapter. Especially the issues they are facing from 2001 – 2014 are of
great importance.
1.10.4 Chapter No. 4
The second chapter is named as “Social Issues and People’s Response.” It
covers the social, economic and religious problems faced by the Christians of Lahore.
33
It also indicates their problem of identity, census problem and severe threat to their
security. They have no right to education and treatment as citizens of Pakistan.
1.10.5 Chapter No. 5
This chapter is titled as “Political Issues” which gives a detailed description of
the political problems faced by the Christians of Lahore. They consider themselves as
second class citizens of Pakistan. They have some serious objections on the system of
joint electorate. Majority of the Christians want the enforcement of the system of
separate electorate to redress their political problems. Furthermore, majority of them
have severe apprehensions and objections about their less representation in the
Parliament and Provincial Assemblies.
1.10.6 Chapter No. 6
“Data Analysis and Discussion” is the name of sixth chapter in which data of
150 respondents among the Christians of Lahore was collected to have a thorough and
logical study about the problems they are facing in day today life. The educated,
literate and illiterate Christians serving both in public and private sector were given
full opportunity and environment to answer the questions freely. Majority of them
were quite satisfied in social field but they have to face severe issues in economic
related activities. They have some reservations about the representation in the
Assemblies.
1.10.7 Chapter No. 7
The name of the seventh chapter is “Review and Reflections” which makes
analysis of the efforts made by the governments to resolve the problems faced by the
Christian community in present circumstances. The services rendered by the
individuals and NGOs have been highlighted concerning the possible solution of the
problems of the Christians living in Lahore. The brief summary, findings and
34
recommendations are also included in this chapter and the implications to make the
image of Pakistan soft in the world. Unless there is a strong mechanism to face the
crucial and challenging situation, the state cannot lead towards the road of progress,
prosperity and ever lasting peace.
1.11 Place of Work and Facilities Available for Research
The present research work was conducted in different libraries like the Library
of Political Science Department, the main library, University of the Punjab, Lahore,
Government Punjab Public Library and the Quaid-i-Azam Library. The Research
Centers and the libraries of different leading educational institutions like GC
University, Lahore and Forman Christian College, Lahore were also visited for data
collection.
35
REFERENCES
Ali, P. S. (1980). Human Rights in Islam. Lahore: Azis Publishers.
Ali, S. (2010). Portrayal of minorities in elite English press of Pakistan: A study of
Daily Dawn and The Nation”. Pakistan Journal of Social Sciences, 30(1):
Ambreen, Q. (2014).Representation of religious minorities in Pakistani print media:
A study of Daily Dawn, The News and The Nation. American International
Journal of Contemporary Research,4 (1):
Anjum, M. (2012).The role of Christians in the freedom movement of Pakistan: An
appraisal Pakistan Journal of Social Sciences, 32(2):
Baqir, M. (1993).Lahore: Past and present. Low Price Publications: Delhi.
Bhatti, N..S. (2007).The trial of Pakistani Christian nation. Pakistan Christian Post:
Pakistan.
Channan, F. J. (2012).Christian Muslim dialogue. Multimedia Affairs: Lahore..
El-digwy, P.S.Y. (1978).Islam: The ideal religion. Lahore: Islamic Book Service.
Esteves, S. (1994).The Christian message. Asian Trading Corporation: Bangalore.
Fazal-ud-Din, J. (1949).Future of Christians in Pakistan.Punjabi Darbar Publishing
House.
Gankovsky, Y.V. and Moskalenko, V.N. (1978).The three constitutions of Pakistan.
Peoples’s Publishing House: Lahore.
Gregory, S. (2008).The Christian Minority in the Islamic State of Pakistan.
Gregory, S.R. and Valentin, S. R. (2009).Pakistan: The Situation of Religious
Minorities. New York: United Nations High Commissioner for Refugees.
Hindi, K.L (1977).Tareekh-i-Lahore. Majlis-e-Tareqi-e-Adab: Lahore.
Hussain, I. (2008).Religious minorities in Pakistan. Centre of Peace and
Development: Quetta.
36
Jalalzai, M. K. (2005).Islamization and minorities in Pakistan. Jamhoori Publications:
Lahore.
Jivan, J.J. and Jacob, P. (2012).Life on the margins. National commission for justice
and Peace (NCJP)
Khalid, H. (2013). A white trail.New Delhi: West-land limited.
Kim M, Y. (2011).Minorities in higher education. American council of education:
USA.
Krishna, K.B. (1939).The problems of minorities. Union Brothers Limited: London
Latif, S.M. (1981).Lahore: Architectural remains. Sundhu Printers: Lahore.
Malik H. I. (2002).Religious minorities in Pakistan.Minority Rights Group
International.
Pakistan Institute for Peace Studies (PIPS), (2010).Minority rights in Pakistan-
historical neglect or state complicity”?United Nation forum on minority
issues.
Pandey, R. (1997).Minorities in India-protection and welfare. APH Publication
Corporation: New Dehli.
Paul, J.A. (2014).Representation of religious minorities in Pakistan print media: A
study of Daily Dawn, The News and The Nation.American International
Journal of Contemporary Research, 4(1):
Rauf, L.A. (NA).Muhammad: The Prophet of Peace.Oriental Publishers: Lahore.
Renan, E. (1875).The history of the origins of Christianity.London Methison & Co:
London.
Roche, D. (2006).The human right to peace. Saint Paul University: Ottawa Canada.
Sen, D. (1940).The problem of minorities. University of Calcutta: India.
37
Shakir, M. (1980).Politics of minorities: Some perspectives. New Delhi: Ajnta
Publications.
Shamsi, A.H. (2011). Social status and political participation of Christian minority in
Pakistan.Thesis (University of the Punjab, Lahore).
Thoruberry, P. (1992).International law and rights of minorities. Oxford press:
London.
Zafar, E. (2007).A concise history of Pakistani Christians. Humsookhan publications:
Pakistan.
38
CHAPTER 2
MINORITY: CONCEPTUAL UNDERSTANDING
2.1 Introduction
A small number of population of ethnic, linguistic or religious group whose
members share common identity is called ‘Minority’. Almost in every society of the
world minorities have to face marginalization and victimization as they are often
excluded from participating in socio-economic and political life. They encounter
obstructions in expressing their minority identity. They are unable to profess their
religion openly or celebrate their distinct cultural festivities. Often, they become
victims of violence on the basis of their ethnic or religious attachments. There are
different types of minorities which are facing victimization and marginalization
almost in all the countries of the world. Minorities are usually classified into racial,
linguistic, religious minorities, and people with disabilities. It is the greatest desire of
the religious minorities to preserve their traditions, their culture, their language and
their religion within a state.
It can also be remarked that ethnically, culturally or racially distinct group that
co-exist with but is always subordinate to a more dominant group and this
subordinancy is the chief major characteristic of a minority group. As such, minority
status does not necessarily associate to population. Majorities treat the minorities
unjustly and hesitate to provide them their fundamental human rights without any
discrimination. That’s why violent and lawless environment spoil the smooth-running
of the governmental institutions.
39
The word ‘minority’ has been defined a “minority as a group differentiated by
a sense of separate identity and awareness of status apart from a usually larger group
of which it forms” (Panday, 1997). The word ‘minority’ means anything from a
‘religious group’ to a class or ‘interest”. A minority is an essential nucleus in every
nation state these days. Usually, the minorities are not given their due rights and
always remained backward. They raised their voice for the protection of their rights. It
crawls on its belly for protection, as Montague used to say.
It cries, as Lord Curzon said, “for artificial ropes and pulleys to haul them up”
(Krishna, 1939). Sen (1940) describes the term ‘minorities’ in the following words:
“Minorities mean the persons or group of persons who differ from the majority of the
population in a country, in race, religion or language”
Minorities are the essential proportion of population in every state of the
modern world. They comprise a larger portion of the total population without which
no state can achieve its ideals. The encounter among people of various religions is
inevitable. Since there is so much dichotomy, division and conflict in the world, there
is a dire need to promote harmony and tolerance among the people of various faiths.
Everywhere in the world there are fanatics who pose serious threat for other
communities. On the other hand, there are a number of people of good faith who are
striving to bring peace harmony and tolerance in the world.
Minorities play very vital role in society. Without the co-operation and
collaboration of all segments of society, a state cannot work properly. Minorities have
always been the prominent and essential part of political system prevailing in almost
every country of the world. They are facing serious problems even in this modern age.
Without giving due status to minorities, no nation can achieve its goal of progress and
prosperity
40
National minorities must be protected so that they may take active part in
nation-building. They may be protected in two ways i.e. under the Municipal Law and
(ii) by International Treaties. The signatory powers vowed to take joint action for the
protection of human rights of minorities. The treaties dealt more with the different
rights of the minorities. The Congress of Vienna, 1814 also guaranteed the rights of
minorities (Sen, 1940).
2.2 Definition of minority
Although there is no universally accepted definition of minorities but the -
United Nations generally identifies them as’ “persons belonging to ethnic, religious
and linguistic minorities”. Most commonly, minorities tend to be socially,
economically and politically disadvantaged, which leads to further disparities, such as
lack of education and health.
No unanimous definition of minority can be taken as wholly, in recent times.
If it is assumed that fifty percent should be called a minority, the question arises---- 50
percent of what? If for instance India is quoted as an example the Hindus are in
majority as they are 82.72 percent of the total population. But, they are not in
majority, say in Jammu and Kashmir, Punjab and Nagaland where in the Muslims,
Sikhs and Christians is more than 50 percent of the total population respectively
(Shakir, 1980).
Encyclopedia Britannica (1967) has defined Minority as:
“Minorities are groups held together by ties of common descent, language or
religious faith and feeling themselves different in these respects from the majority of
the inhabitants by a given political entity. They strive for autonomy in a certain state
or, in the most extreme cases they want separation”.
41
Contemporary sociologists generally describe,
“Minorities are relatively lacking in Power and hence, are subjected to certain
exclusion, discrimination and other different treatments.”(International Encyclopedia
of Social Science, 1968)
International Encyclopedia of Social Sciences (1972) defines the term
Minority as
“Contemporary sociologists generally define a minority as a group of people--
- differentiated from others in the same society by race, nationality, religion, or
language--- who both think of themselves as a differentiated group with negative
connotations. Further, they are relatively lacking in power and hence are subjected to
certain exclusions, discriminations, and other differential treatment”.
In researcher’s point of view minority can be defined as
“Minorities are generally the communities or groups within a society having
lower social status and prestige, possessing less power, and enjoying fewer rights than
the dominant groups of the society. In short, the persons belonging to minorities are
often excluded from mainstream and are deprived of full enjoyment of the privileges
of first-class citizenship”
It can be analyzed keeping in view the different definitions and aspects of
Minorities that these communities have to make hard struggle to for their survival in
society. Often they lead their life under threat and in the situation of fear and fright
and hence lag behind in every segment of life. They keep on crying for their demands
to be fulfilled by the state under the cover of law.
42
2.3 Types of minority
There are three types of minorities. These types are discussed in detail to
understand its meaning clear.
2.3.1 Racial minority
Racial is difficult to understand but it can be referred as ‘national minority’. A
national minority is the mixture of many races. It is rather impossible to conceive of
geographical frontiers that are conterminous with nations and without national
minorities. Every state has national minority in its frontiers.
2.3.2 Religious minority
Religious minority means to split a national minority into several religions
practiced by the nation or national minority e.g. in India there are different religious
minorities such as Hindus, Aryas, Sikhs, Buddhists, Muslims, Christians and Jews.
Every country has religious minorities.
2.3.3 Linguistic minority
Linguistic Minority is also inconceivable to consider of a linguistic minority
which may not be a national minority. Not that “all who speak one language
necessarily constitute one nation.” There is hardly a nation which speaks many
languages at the same time; but this does not mean that there may not be two nations
speaking same language.
Englishmen and Americans speak one language, but they do not constitute one
nation e.g. In India the people speak two hundred and twenty five different languages.
Would these two hundred and twenty five groups be called “Linguistic Minorities?”
(Krishna, 1939).
43
2.3.4 Islamic concept of minority
Islam is the religion of peace which was revealed to rectify the baseless
(mean) beliefs of mankind. It lays emphasis on veneration for all prophets. It rendered
remarkable service to mankind which previous religions failed to offer. It enjoins
charity and kindness towards the followers of other religions. The connection between
religion and politics runs very deep. State is always influenced by Islam in the East
and in the West. The fundamental moral teachings of religion are recognized by the
laws of the state in the developed countries.
Islam being a universal and eternal religion does emphasis on the equal rights
of all the human beings including minorities. In Islam, there is no distinction of caste,
color, race or language. It has abolished every type of discrimination at all levels. It
has brought all human beings on one plat-form and grants all the people full freedom
to practice their respective religious beliefs. Islam is a world religion and is present in
all the five continents. True Islam is to be found in the Quran, and the Traditions. If it
is followed in the light of these, which is really the best and clearest way of
approaching it, our understanding of the life of the Prophet Muhammad would be
correct and rewarding. Many Muslims and non-Muslims have created many
ambiguities out of ignorance and misunderstanding.
Islam gives dignity to the humanity that was plunged in the depth of ignorance
and darkness. The message was that there is none except Allah who is the best
sustainer for everyone in the universe. It sounded a warning to all the nations. Allah
says, “Kill not your children for fear of want: we shall provide sustenance for them as
well as for you. Verily the killing of them is a great sin.” (XVII: 31)(Rauf,n.d.)
The Quran Says:
44
“There is no compulsion in religion.” (Quran, 2: 256).
On another occasion the Quran says:
“Unto you your religion, and unto me my religion” (Quran, 109:6).
The Holy Quran further says,
“Dispute not except in the kindliest manner with the people of the scriptures.”
The Muslims do believe in the fact that a true and unprecedented democratic
state was founded in Medina by Prophet Muhammad. He promulgated the Islamic
Constitution without any bloodshed. It provided equal rights to the minorities without
any discrimination for the first time in the world. This constitution was practiced in all
the Muslims countries for the last 13 centuries to a great extent. It can be claimed that
these principles regarding human rights are the corner-stone of the edifice of the
U.N’s charter (Qudsi, 1985).
The Holy Prophet once said, “Whoever oppresses a non-Muslim subject or
taxes him beyond his capacity, then I shall be the opposite party to him in the
litigation on Doomsday.” The non-Muslims who are willing to render military service
and slaves are exempted from Jizyah. Caliph Umer remitted this tax of a non-Muslim
who helped in digging a canal from Cairo to Red Sea (Hamidullah, 1987).
The Prophet Muhammad says in this regard:
“Whosoever inflicted harm on a Zimmi, will I be his adversary on the
judgment Day” (Tradition) (El-digwy, 1978).
45
Islam preaches that Muslims and the non-Muslims should be treated on equal
footing, so that non-Muslims may feel secure in Islamic State. The conduct and
attitude of Hazrat Muhammad towards the non-Muslims and the Christians and the
Jews did not quote a single instance which can deny His integrity and kindness. The
Muslims have firm belief that religions and political beliefs are not separated from
each other. Their religion includes their politics and their politics are a part of their
religion. Islam was also destined to play an important role in the politics of the
Muslims (Shakir, 1980).
Every non-Muslim in an Islamic slate has right that his life, property and
honor be protected by law. All the lands of Zimmis were kept in their custody. If there
was need to acquire the land of a non-Muslim for the extension of a mosque, the land
was purchased by providing money to the non-Muslim.There is equality of all before
law. No one is above law in an Islamic State. Islam is a unique religion in the world
which gives equal legal status to all the people residing in Islamic state. So, in an
Islamic state both the Muslims and the non-Muslims enjoy equal rights without any
distinction or discrimination (Cheema, 2004).
Minorities under Islam enjoyed complete freedom in their religious and
personal affairs. Karl Weintraub while commenting on Voltair’s understanding of
Islam, says;
“Islam moreover was tolerant. The Arabs and Turks were among the mildest
conquerors. The sultans permit Christian churches in their land; what Christian ruler
tolerates mosques on his soil?”
Hazrat Muhammad exalted sublime character and conduct. He is matchless in
his attitude towards the whole humanity.
46
Speaking of Muhammad’s character Carlyle remarks,
“Traits of that kind show us the genuine man, the brother of us all, brought
visible through twelve centuries” (El-Digwy, 1978).
The attitude of Muhammad towards the Christians was so excellent that there
is no single instance that a Christian or a Jew dared deny his integrity and singleness
of heart, despite the bitter hatred against the Holy Prophet (Ali, 1980).
2.4 Muslims as minority in western democracies
In Western democracies religious minorities are facing religious
discrimination at all levels particularly it increased disproportionately against
Muslims primarily after 2001. The ‘Copenhagen school’ of security studies gives
much importance on many key concepts of security studies including securitization.
‘Securitization’ theory primarily investigates how people identify and respond to
threats. The Western countries consider ‘Islamic extremism’ a key security issue,
particularly after 9/11 attacks. In this context, the Western states vowed commitment
by using greater resources to encounter the wave of extremism across the world.
More than 20 million Muslims reside in European States and an estimated 2.6
million Muslims live in the United States. European States and the USA have
experienced increasing tensions between national majorities and ethnic minorities.
The Muslims are particularly marginalized and maltreated in these countries.
The Interior Minister of France, Sarkozy said in 2005: “I know only one
strategy against al-Qaeda-firmness, arresting them and penalizing them, in Paris,
London, New York and everywhere in the world.” In UK, Prevention of Terrorism
Bill was approved in 2005 and the then Prime Minister Tony Blair suggested 12 point
plan for the emergence of new security mechanism in the United Kingdom. In May
47
2004, after the severe inhuman attacks in Madrid, Jose Antonio Alonso, then Interior
Minister of Spain, in an interview remarked, “We really need to perk up the laws to
control Islamic radicals’ we need such a legal situation in which we can control the
Imams in the mosques”.
In 2003, Federal Constitutional Court of Germany approved that states could
ban headscarves for Muslim women. By the end of 2008, at least eight of Germany’s
states had ratified ban on wearing Islamic headscarves. Religious discrimination and
humiliation increased against the Muslims significantly and most of this increase took
place after 2001. (Fox&Akbaba, 2015)
2.5 Western concept of minority
Many treaties were concluded after the 1st world war contains clauses dealing
with the protection of minorities. The protection of minorities may also be regarded
from two points of view:
1) It may be guaranteed by state laws.
2) It may be guaranteed by treaties or by foreign powers.
These treaties ensure certain rights:
a) All the citizens of the country without discrimination of nationality, language,
religion or race;
b) All the people belonging to racial, religious or linguistic minorities.
League of Nations was established to maintain peace in the world after
devastation of First World War. A system was evolved of minority guarantees as a
precursor of post-cold war efforts to protect national minorities in Central and Eastern
Europe, focusing on the origins of this inter-war system. The major powers and the
minorities themselves would make a mechanism for its overall efficacy in protecting
them (Preece, 1926).Peace conference of 1919 is the proof in which broad principles
48
were discussed in detail for the protection of their rights. After that a series of
international agreements known as the Minorities Guarantee Treaties were outlined
the basic rights of the people and made specific provisions for the safety and
protection of religious linguistic and racial minorities.
World conference on Religion and Peace organized a series of conferences all
over the world for the cause of understanding and unity among the believers of
different faiths. Much has been done by the West for the security and protection of
minorities so that they may also enjoy all the fundamental rights and liberties. But still
minorities are being persecuted in many western countries. Although, international
organizations have signed a number of minority treaties and declarations but the goal
is far ahead to achieve (Ali&Jalaldin, 2010)
There are still the discriminations of caste, color, creed and religion almost in
every part of the world. Even among the Europeans who pretend to be the masters of
modern civilization, do not regard the non-white people to enjoy the same rights.
They do not allow the dwellers of Asiatic countries to sit near them. The Americans
hide their pretensions under their white skins and view the Negroes of America with
quite a different look. Again, there is much distinction in churches too which are
called the houses of the Almighty. There is a hell of racial difference between the
white and the non-white having separate churches for each other.
It has been proclaimed in the Charter of the United Nations that respect of
human rights must be promoted and fundamental freedoms for all, without any
discrimination of race, sex, language or religion are to be protected. Proclaim this
Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and
Linguistic Minorities:
Some of the Articles are following:
49
Article 1
“It is obligatory for all the states to protect the existence and identity of
the minorities with their respective territories and steps be taken for the
promotion of their identity. States shall adopt suitable legislative
measures to achieve those objectives”.
Article 2
“The minorities must have the right to participate actively and
effectively in their respective cultural and religious traditions and festivals to
maintain their identity”.
The above mentioned declaration for the protection of the rights and liberties
of the minorities is a clear proof that no state can be called a democratic or welfare
state unless it provides equal opportunities to progress in nation-building programs
without any discrimination.
The treaties and declarations for the safeguard of Minorities were made under
the propitious of the League of Nations. The sub-commission on preclusion of
Discrimination and protection of Minorities was set-up under the Human Rights
Commission that drafted Universal Declaration of Human Rights approved by the U.
N. General Assembly in 1948(Panday,1997). Vienna Conference held in 1993 has
made some arrangements for the protection of the rights of minority. The conference
expresses that it is the primary duty of every state to protect the fundamental Human
Rights in letter and spirit (Singh, 2007).
In western countries, the distinctions of cast, color, creed and religion do exist.
Even among the Europeans, there is a great number of people who make-believe that
they are the masters of modern civilization and consider themselves the guardian of
50
today’s civilization. They are of the view that the non-white people should not enjoy
the same rights. They do not allow the inhabitants of Asiatic countries to sit near them
(The Children of Minorities…, 2014).
2.6 Minorities in different countries
Almost in every country of the world, there are minorities which are facing
acute problems and challenged for their survival. In certain parts of Europe, the
minorities are partially satisfied for their security and protection. Minorities have
always been oppressed by the ruling elite. They have ever been fighting for the
security of their rights. In Greece, the minorities were mal- treated and were not given
due status in society (Cheema, 2004). In developed countries, the minorities have to
face very severe and critical situation. After 9/11 Muslim identity is under threat not
only in USA but also in other advanced countries. Americans consider the Muslims
terrorists and extremists. American Muslims are marginalized and victimized in all
walks of life in different ways (Naveed, 2014).
Minorities are leading a very crucial life almost in all the Asian countries.
India is the largest democracy in the world but has totally failed to provide protection
to the minorities. Indian government has implemented anti-conversion laws which are
discriminatory in nature. The Muslims and the Christians are frequently inflicted
cruelties and injustice. The Muslims are killed only because they like to eat the meat
of cow. In Iran, the minorities are being treated inhumanly. The Baha’is are being
imprisoned without any legal justification. Even the Sunni Muslims are deprived of
many religious and political liberties. In Pakistan, the religious minorities are also
dissatisfied with the behavior of the general public and the policies of the government
(Naveed, 2014).
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There are many hindrances in their way to progress and prosperity. In Burma,
the government is committing atrocities on the innocent Muslims. The Muslims have
no right to build any new Mosque or Madrassah (a religious teaching institution). If
any new mosque is identified the responsible Muslims are punished to between six
months to six years in jail plus a fine. Since last 20 years, no new mosque or
Madrasah have been constructed. The Muslims are leading a very miserable life
because of the cruel and aggressive policies of the state (IHH, 2012).
Many of the European states deliberately left outside the purview of the
Minoristies Guarantee Treaties. In the United States of America, there are provisions
made in the constitution as well as in the laws for the protection for the minorities.
The minorities were given assurance of their political representation and social
equality (Anjum,2012).
In Germany, protection to the minorities lost its significance because of the
emergence of Nazi dictatorship. USSR Under the Stalin Constitution of 1936, equal
electoral rights had been conferred on all adult citizens of the Union irrespective of
race, sex, status or social origin. The equality of rights of the sexes, races and
nationalities was not a new thing. So it can be concluded that minorities living in the
states of the modern world are facing mixed situations. But the constitutional
arrangements must be made in order to protect the fundamental rights of all citizens
equally (Douglas, 1967).
These days, the minorities are living a very tough and depressed life all over
the world. Even in the U.S.A. the Negros are not being given equal rights like the
white people. The blacks are deprived of all social, economic and political liberties.
Red Indians in America are leading a very miserable life. Once, they raised their voice
in favor of their rights, they were brutally killed by the police. In India, the minorities’
52
plight is beyond description. The Muslims, the Christians and other minorities are
facing serious problems in their daily life. The riots in Hindustan have resulted in the
loss of life and property of the minorities (Cheema, 2004).
2.7 Minorities in South-Asia
Pakistan and India both are facing serious internal and external threats due to
which the sates are not performing for the welfare of general public. Minorities in
both the countries are not much satisfied with the policies of the government and the
attitude of the majorities. The Indian leaders Gandhi and Nehru believed in the “one
nation” theory and recognize the existence of the various minorities and linguistic and
cultural groups.
The Constitution of India guarantees equality of all citizens, irrespective of
their religion and caste. The chapter on Fundamental rights states that
“The State shall not discriminate against any citizen on the grounds of
religion, race, caste, sex or place of birth.”
The Constitution also provides protection to the cultures and the languages of the
religious and linguistic minorities. Any religious minority as the Article 26 of the
Constitution ensures, has the right (a) “to establish and maintain institutions for
religious and charitable purposes; (b) to own and acquire moveable and immovable
property; and (c) to manage its own affairs in matters of religion; (d) to administer
such property in accordance with law”.
Austin rightly remarks,
“That the Fundamental rights are the chief instruments in bringing
about the great reforms or social revolution.”
53
The Gandhi-Nehru approach upholds the principle of secularism which implies that
there is no state religion. The founders of the Constitutions were in favour of the
principle of separation of religion from politics.
But, the circumstances of India testify that the minorities especially the
Muslims are facing discrimination and victimization in all walks of life. Scheduled
Castes and Scheduled Tribes do not get justice from state and society. They do not get
“fair share” in higher administration. Indian government is a committing atrocity on
the Muslims without any justification. The whole world including international
organizations witness that the minorities are being persecuted and they are being
deprived of basic human rights. The largest democracy in the world, India is failing to
implement policies to ensure the fundamental rights to the minorities (Shakir, 1980).
United Nations estimates for the population of Indian Union, Pakistan and
Bangladesh indicate that the share of Indian R. in India by 2050 is likely to be 55 –
58%.
Table 1
Religious profile of Indian union, Pakistan and Bangladesh
1901 1941 1951 1991 2001
Indian Union 86.64 84.44 87.22 85.07 84.22
Pakistan 15.93 19.69 1.60 1.65 1.84
Bangladesh 33.93 29.61 22.89 11.37 10.03
Figures give the percentage of Indian Religionists in the total population.
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Table 2
Rates of growth of different communities in the Indian union, 1951-2001
1951-1961 1961-1971 1971-1981 1981-1991 1991-2001
Total 21.64 24.80 24.66 23.85 21.56
Indian R 21.16 23.84 24.09 22.79 20.34
Muslims 24.43 30.84 30.74 32.89 29.50
Christians 27.29 32.60 17.38 17.70 23.13
Figures are for decadal growth of relevant population in percent.
2.8 Major approaches to analyze religious freedom in Pakistan
Religious freedom has always been a widespread topic in social sciences
because of deep impact of religion on socio-political matters of life and global
conflicts these days. There are a large number of studies that explain the origin
of religious freedom through some theories and approaches. Civilizational
approach, modernization theory and rational choice theory and Assertive
secularism vs. Passive secularism are going to be discussed in order to
understand the origin of religious freedom.
2.8.1 The civilizational approach
The civilizational approach makes analysis of religious freedom through the
features of civilization. Samuel Huntington’s and Bernard Lewis’ studies are
generally accepted as well – known examples of this approach. According to this
approach, the nature of religion has much significance and leaves more deep impact
on human life than agency and structure. The essential condition for religious freedom
is the main characteristic of western civilization because it ensures separation of
religion and the state. Bernard Lewis believes that secularism is the part of Christen
civilization because “the distinction between church and state, so deeply rooted in
55
Christendom, did not exist in Islam” (Lewis 1991:2-3).The key factor behind the
maximum religious freedom in Europe is the “victory of reason”. In Pakistan, no
doubt religion is much important in private and public life yet there is a strong group
which raises their voice in favor of separation of religion and state. No government
can dare to formulate and implement a law which is against the injunctions of Islam.
2.8.2 Modernization theory
According to this theory, religious freedom is naturally the outcome of the
modernization process. The impact of religion on the state and society is decreasing
because of the rapid changes in the modern world (Bruce 2002). The modernization
theory explains the origin of religious freedom through the impact of the enlightening
ideas over modern societies. There are a large number of equally high-developed and
modern countries in today world which have different state-religion relations and
mechanism to regulate religious freedom.
There are some less-developed countries in the world where the religious
freedom is higher than more developed countries. For example Argentina, Mexico
and Columbia have less religious freedom than Ecuader, Guate-mala and Nicaragua
(Gill 2008). Almost all the religious minorities living in Pakistan are enjoying full
religious, political and social liberties. But on the other hand, the Islamic
fundamentalists consider that the theory of separation of religion and state is totally
un-Islamic rather it is a Christian concept.
2.8.3 Rational choice theory
According to this theory, usually the people act rationally based on cost and
benefit calculation. Religious behavior also depends upon cost/benefit calculation;
therefore, it is a rational behavior like other human behaviors. There is another
assumption is that it is human nature to gain rewards and to avoid costs; but rewards
56
are generally limited in supply. Whenever people are given opportunities for a choice,
they make rational choices according to their information and understanding. (Stark
and Fink 2008:38). But, even in the religious market one cannot choose two religions
at the same time.
In today’s liberal and modern democratic civil societies, prevailing dominant
religion also demands more religious freedom for religious minorities. For example,
in Britain, the religious leader Dr. Rowan Williams advocates to implement ‘Sharia’
law for the Muslims in UK (BBC 2008). Even the political leadership in Pakistan join
with Christians on the celebrations of their religious festivals like Easter and
Christmas although for their political motives.
2.8.4 Assertive secularism vs. Passive secularism
Talal Asad argues that the basic concept of secularism is the separation of
religion and state but it does not mean provision guarantee of religious freedom for
religious minorities. Different secular states have adopted different types of policies
towards religion. As in US students are allowed to wear religious symbols in
educational institutions while in France and Turkey restrictions are imposed on
religious symbols in their educational institutions.
There are also some social and cultural restrictions on religious freedom in
different countries of the world. For example, even if the US is a passive secular
country with high religious freedom but on the other hand, there are some Muslim
women who do prefer not to wear headscarf because of staring and fear although they
would prefer to wear it. (Khalid 2013).
In Pakistan, religious minorities especially the Christians are marginalized and
underrepresented in all walks of life .Minorities, being identity groups, need
constitutional safeguards for their security, right of being equal citizens of the
57
country, and to preserve their religion and culture in the state that is majoritarian in
character.
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Table 3
Different approaches and theories on religious freedom
Sr.No. Approaches Common features
1 Civilizational Approach
All these approaches deal with religious
freedom in different states.
Religion plays a vital role in over all
human activities.
Western societies produce the separation
of Church and state as a condition for
more religious freedom
State-religion relations are regulated by
States.
There are socio-cultural restrictions on
religious freedom.
Religious behavior determines all other
human behaviors.
Religion is used to gain political motives.
Religious freedom and societal peace are
inter-related
Religious liberty is a matter of
governmental religion.
2 Modernization Theory
3
Assertive Secularism
Vs
Passive Secularism
4 Rational Choice Theory
Explanation:
All these approaches and theories on religious freedom give an analysis of the
nature of religious liberties in different states of the world. In each state, religion is of
59
vital importance in shaping human behaviors. The state itself determines the role of
religion and religious groups within certain parameters. Church and state were
separated in the west to ensure maximum religious liberties to the people. The
politicians use religion to protect their vested interests. Peace and harmony may be
established and maintained with the collaboration of religion and state. Some western
states impose restrictions on other religions to preach freely. To sum up, religion is
used as a source and brings peace and order in the states.
Pakistan is a plural country where many religious minorities along with the
largest majority i.e. Muslims reside. The proportion of Muslim population is about
96% while remaining 4% comprises of Hindus, Christians, Parsis, Ahmadis, Sikhs
and others. The Hindus and the Christians are the most vulnerable groups because of
their religious beliefs. The role of Minorities in the country remained restricted on
account of political instability and weak judiciary. All the minorities in Pakistan are
marginalized in civil and military institutions. Discriminatory policies adopted by
successive governments have added to the miseries of the Minorities. It is the primary
function of the Ministry of Minority Affairs to take some concrete steps to redress the
grievances of the Minorities. These challenges and issues facing by minorities can be
seen through the following model.
60
Figure 1
Minority issues around the globe and remedies
In the globalized world, every state has to face a number of security challenges
and threats. The minorities especially are facing problems for their survival in almost
every state of the world. In certain parts of Europe, the minorities are partially
satisfied for their security and protection. Minorities have always been oppressed by
the ruling elite.
After the incident of 9/11 Muslim identity is under severe threat in many of
the western countries. Americans consider the Muslims terrorists. The Muslims are
marginalized in all walks of life in different ways. India claims to be the largest
democracy in the world has completely failed to provide protection to the minorities.
Especially, the Muslims are targeted and persecuted only because of their belief. Even
61
the Muslims are killed just because they like to eat the meat of cow. In Iran, the
minorities are being treated inhumanly. Pakistan too is no exception.
Christian minority of Pakistan—challenges and options
Figure 2
Challenges and options for Christian minority in Pakistan
Analysis:
Today, the world has shrunk due to rapid and fast means of communications.
Analysis:
The issues and problems discussed in Model No. 2 can be analyzed through
the pages of history since the inception of Pakistan. Pakistan was established on the
pledge that the Muslims of India needed a piece of land where they could practice
their religion freely. In that separate country of the Muslims every citizen would enjoy
the freedom to practice his or her own faith without any persecution. No doubt, the
constitution and (PPC) Pakistan Penal Code use strict language in the construction of
blasphemy laws but the fact is to have a deep look into the factors responsible to
62
create such adverse situation. Some extremist religious elements and lack of tolerance
are the main factors for the insecurity of Minorities.
In every state, the minorities are at stake, their identity is at risk. They are not
given the equal status of citizenship and are deprived of their due share in civil and
military administration. The peace of a society is shattered when some segments of
society avoid taking an active part in nation-building. They are kept out of the key
posts, therefore, sense of insecurity and deprivation arises. Some extremist elements
of every religion are responsible in disturbing peace and order. International and
regional organizations must perform their active role to eliminate every type of
discrimination in any state of the world. Only then humanity may heave a sigh of
relief and comfort and peace may prevail everywhere.
2.9 Minorities under Constitutions of Pakistan
Quaid-i-Azam Muhammad Ali Jinnah, the founder of Pakistan wishes a true
democratic and tolerant state and he demonstrated this belief when he appointed Sir
Zafarullah Chaudhry – an Ahmadi as Pakistan’s first Foreig
Secretary.(Zaigham,2009)
After independence, the question of separate electorates was debatable issue in
the 1st constituent Assembly of Pakistan. Minorities especially the Hindus from East
Pakistan were in favour of joint electorates while the minorities from the West
Pakistan stressed the need for separate electorates. Some religious parties hesitated to
accept minorities as equal citizens of new state. Quaid-i-Azam, on the other hand, had
a clear cut view about the equality of rights to all the communities without any
discrimination. Quaid-i-Azam said in the1st Constituent Assembly:
63
“You may belong to any religion or caste or creed – that has nothing to do
with the business of the state. We are starting in the days when there is no
discrimination between one caste or creed and another. We are starting with this
fundamental principle that we are all citizens and equal citizens of one state.”
Quaid-i-Azam believed to ensure religious liberties to all the citizens of the
state without any discrimination. He further said,
“You are free; you are free to go to your temples. You are free to go to your
mosques or to any other places of worship in this state of Pakistan. You may belong
to any religion or caste or creed… that has nothing to do with the business of the
state” (Quaid-i-Azam Muhammad Ali Jinnah: Speeches…,n.d.).
The Constituent Assembly failed to reach any agreement on the issue of
separate or joint electorates. The religious parties were in favour of separate
electorates. Almost all the major political parties in the East Pakistan supported joint
electorates. After the promulgation of the 1956 Constitution, a strange and different
resolution was passed: East Pakistan for joint electorates and West Pakistan for
separate electorates (Rais, 2004).
2.9.1 The Constitution of 1973
General Elections were held in 1970 first time in the political history of
Pakistan. On 16th December, 1971 East Pakistan became Bangladesh. On August 14,
1973, the new constitution of Pakistan came into force. The constitution of Pakistan
consists of a preamble, 280 articles and 6 schedules.
“The Constitution of Islamic Republic of Pakistan proclaims fundamental
rights of every citizen of the state on equal grounds without any discrimination of
caste, color, creed or religion.
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“The constitution also proclaims the equality of all citizens before the law,
irrespective of race, religion, caste and sex and prohibits slavery and forced labor and
the employment of children under the age of 14 years.” (Article 11, 25, 26, 27)
(Gankovsky and Moskalanko, 1978).
Minorities are given fundamental human rights in all the three constitutions of
Pakistan. The 1973 constitution of the Islamic Republic of Pakistan, guarantees the
equal rights to every citizen without any discrimination of caste, color, creed or
religion. Especially the Article 4, 10(1) (2), and Article 16 are of much importance,
which ensured safeguards to minority (Singh, 2007).
Article 25 (1) of the constitution of Pakistan describes,
“All citizens are equal before law and are entitled to equal protection of law.”
Constitution of any state is a sacred document consisting of framework of laws and
rules and it is made for the entire nation. It is without any discrimination against any
individual, caste, color or religion etc (Paul, 2014).
According to the official population census of Pakistan carried out in 1998.
Federal Government established the Ministry of Minorities in September, 2004. In
2011, this ministry was devolved to the provinces according to the 18th Constitutional
Amendment (The Children of Minorities…, 2014).
2.9.2 A demographic profile of minorities in Pakistan
According to 1998 census the population of Pakistan was 137 million. The
Muslims were 96.1 % while the religious minorities were 3.9 % of the population.
The population of the Christians was about 1.69% but the current number of
Christians is debatable as the Christian leadership has some serious objections on their
data of population and the figure normally quoted is around 2.5 % or 3 %. In 1998,
65
there were, 1400000 members of protestant Church. Pakistan was envisioned as a
democratic, progressive and tolerant society, and it was their hope that the Muslim
majority would grant them equal rights (Hussain,2008).
Besides Christians and Hindus other minorities are in small number. Ahmedis
however are misrepresented in government statistics. Since they do not believe in the
finality of the prophet-hood of Muhammad (SAW), they are ruthlessly opposed by all
other sects. A constitutional amendment of 1974 declared them as non-Muslims but
they are not ready to accept their new status. But, still the Ahmedis are on key posts in
civil and military administration.
After the first 24 years, the religious minorities constituted almost 10 % of the
total population and after the separation of East Pakistan; the Non-Muslims
demounted to less than 4 % of the whole population (Jivan & Jacob, 2012).
Table 4
Population and minorities in Pakistan
S.N. Description Number Percent
1 Total Population 132352279 100
2 Muslims 127433409 96.28
3 Christians 2002902 1.58
4 Hindus 2111271 1.60
5 Scheduled Castes 332343 0.25
6 Others 96142 0.07
Source: Government of Pakistan, Statistics Division, No. SD.PER.E (53)/99-
449, Islamabad, 16 July 2001.
Among the 4% of Pakistan population who are Christians, there is almost 50-
50 divided between the Catholics and the Protestant denominations. Most of the
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Christians reside in major cities of Pakistan like Peshawar, Hyderabad, Rawalpindi,
Quetta and Lahore and they are engaged in different professions.
There are many religious minorities apart from the Muslims live in Pakistan
Christians , Hindus , Sikhs , Ahmadis
Budhists , Parsis , Baha’is
(Ali&Jalaluddin, 2010).
In Pakistani society, Christians is a dominant religious minority whereas the
Hindus is the second largest minority. Mostly the Christians reside in the urban areas
of Punjab. They have always been fighting for their constitutional rights. There are
also other minorities living in Pakistan like Bhuddists, Jains, Sikhs, Parsis and Jews,
although they are smaller portion of the total population (Singh, 2007).
Pakistan’s population was about 170 million in 2011. The white rectangle on
the left side of the Pakistani flag symbolized the minorities. Government statistics
show that 96.28% are Muslims, 1.59% are Christians, 1.6% are Hindus, 0.25% are
Ahmadis, 0.25% are scheduled castes and 0.7% are “others”. The minorities in
Pakistan are neglected in all the fields like education, health and jobs by the state and
society. They want protection through legal and constitutional measures (Faruqi,
2011).
2.9.3 Minorities in Pakistan
Pakistan was visualized and envisioned as democratic, progressive and
tolerant state which ensured equal rights to its non-Muslims without any
discrimination of race, caste, colour or religion. Overall, religious minorities are 8
percent of the total population. Ahmadis, Baha’is, Buddhists, Christians, Hindus,
Jains, Kalasha, Parsis and Sikhs are included in minorities. But, Ahmadis are not
67
ready to accept their new status as non-Muslims. Further, they have minimal social
interactions as to avoid hostile situation (Malik, 2002).
As Pakistan was created in the name of Islam in which the Muslims would
practice their religion freely. It is noted that it was claimed that every citizen of newly
born state would be given freedom to practice his own religion and faith (Zaigham,
2009).
In Pakistan, religion has remained an unsettled issue that leaves far reaching
impacts on all the communities of the country. Islam was the single factor which led
to the creation of Pakistan. Even after 68 years, there is no clarity of relationship
between religion and state. Military and political leadership both have attempted their
best to illustrate the role of religion in state affairs. Therefore, the general question of
civil liberties and minority rights has suffered a serious setback. The marginalization
of minorities is only due to the failure of democratic institutions (Syed, 1984).
Minorities are rendering valuable services in all walks of life for the progress
and prosperity of the country. They are serving both in civil and military
administration efficiently. They have cordial relations with the Muslims of Pakistan.
White color in the national flag is one fourth which represents the minorities living in
Pakistan (Ambreen, 2014).
Ahmadis are a new religious minority because their leader Mirza Ghulam
Ahmed declared himself a new prophet of Islam. Maulana Shabbir Ahmed made a
severe protest and wrote a comprehensive thesis against the Ahmadi sect in 1935.
After the creation of Pakistan, religious parties like “The Majlis-i-Ahrar and the
Majlis-e-KhatmeNabuwat started a movement against Ahmadi sect. They presented
three demands to the government in 1951 which were following:
1) That the Ahmadis should be declared as non-Muslims;
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2) that Sir Zafarullah Chaudhry, the Foreighn Minister be removed from his
position;
3) That no Ahamdi be appointed in any key post in the country. Afterwards
during Zulfiqar Ali Bhutto’s government, the Ahmadis were declared non-
Muslim minority on September 7, 1974 through constitutional amendment.
During Zia’s regime, section 298-B were added in Pakistan Penal Code
(PPC) in which Ahmadi’s were stopped to call themselves as Muslims and
it was declared a criminal offence to use Muslim practices of worship
(Rais,2004).
Pakistan’s population was about 170 million in 2011. The white rectangle on
the left side of the Pakistani flag symbolized the minorities. Government statistics
show that 96.28% are Muslims, 1.59% are Christians, 1.6% are Hindus, 0.25% are
Ahmadis, 0.25% are scheduled castes and 0.7% are “others”.
The minorities in Pakistan are neglected in all the fields like education, health
and jobs by the state and society. They want protection through legal and
constitutional measures (Faruqi, 2011).
The flag of Pakistan comprises two portions; the green section of the flag
represents the majority community-the Muslims while the white part of the flag
represents the minority communities living in Pakistan. In a speech to the senate of
the United States of America on 4th May-1950, Liaquat Ali Khan declared, “We have
solemnly pledged that our minorities shall enjoy full rights of citizenship and shall
freely pro Christians and Parsees were main minority groups in Pakistan who played
an active role in the economic and cultural life of the state. The Christians especially
contributed a lot in the field of education. The Govt. was conscious of the fact that all
69
the minorities must enjoy all basic human rights. Fess and practice their religious and
develop their culture” (Stacey, 1977).
Christians and Parsees were main minority groups in Pakistan who played an
active role in the economic and cultural life of the state. The Christians especially
contributed a lot in the field of education. The Govt. was conscious of the fact that all
the minorities must enjoy all basic human rights (Chaudhry, 1967).For decades,
religious minorities have been suffering discrimination in every walk of their lives.
The Christian leadership is of the view that blasphemy laws are often misinterpreted.
They have been excluded from political participation and basic services. Majority of
the people belonging to minority communities are facing unequal working conditions
and poor social status.
The religious minorities are facing serious problems since the inception of
Pakistan. The role of the minorities, the political use of religion by government due a
weak civil society, all pose enormous challenges to minorities in Pakistan. It is the
need of time to enhance and deepens understanding and tolerance regarding religious
minorities in Pakistan. This is perhaps the only way to protect and safeguard
Pakistan’s religious minorities. (Malik, 2002).
Minorities have played a very pivotal role in the development of Pakistan. Mr.
A.R. Cornelius has served as Chief Justice of Supreme Court of Pakistan and Mr.
Dur’ab Patel has worked as Justice of Supreme Court of Pakistan. Both of them were
highly respected and appreciated by their Muslim colleagues. The minorities think
that they wish to be the part of main stream and regarded as equal citizens (Jalalzai,
2005). The Christians have overwhelming majority in Punjab who are rendering their
services in various fields of life. They are running several missionary schools,
colleges and hospitals for the welfare of the general public (Khalid, 2013).
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2.9.4 Status and role of minorities in Pakistan
In Pakistan, religious minorities feel insecure as they consider themselves out
of mainstream politics. They are often maltreated and discriminated by the extremist
elements in various ways. Freedom of belief and expression are under severe threat in
Pakistan (Gregory and Valentine, 2009).
Some religious extremist Muslim Ulemas incite the feelings of the innocent
Muslims who consider it an honor to kill the minorities. Ahmadis have been declared
non-Muslims through a constitutional amendment and after that many Ahmadis have
been gunned down. Religious Minorities are humiliated and exploited by state and
society (Naveed, Munir &Saeed, 2014).
The people of religions minorities are not appointed for high posts rather they
are preferably recruited to low rank jobs. The reserved job quota for them in
government departments is low and that must be increased as early as possible. They
are also deprived of all the health facilities in government and private hospitals. They
are forced to work in brick, glass and carpet industries. They have to work in
inconclusive environment. There are no minority appointees in the ‘Atomic Energy
Commission’. Gregory and Valentine have described Pakistan Christians are the
descendants of “Uncrushable” (Gregory and Valentine, 2009).
The religious minorities especially the Christians consider the blasphemy laws
as democle’s swords on their heads. Salman Taseer, Governor of the Punjab and
Shahbaz Bhatti, the federal minister for minorities gunned down due to blasphemous
acts (Naveed, 2014).Pakistan Institute of Labour Education and Research (2009) has
highlighted the discriminatory attitude that the religious minorities have no right to
appear in Central Superior Services, Provincial Management Services and judiciary.
Most of the people think that religious minorities are impure and untouchable, that’s
71
why they have no much interaction with them. The condition of religious minorities is
not much favourable.
They complain that the government is not spending sufficient funds for the
protect9ion and maintenance of their worship places. The religious minorities are
under severe threat and they cannot profess and practice their religion freely and
openly (Pakistan Institute…, 2010).
The people of religious minorities have minimal place in key public
institutions. The minorities have not raised their voice for their rights because of
military regimes, politically weak government and feeble system of judiciary. They
have neither the right of participation in electoral process nor have adequate
representation in central and provincial legislatures.
The number of reserved seats allocated to minorities in the National
Assemblies and Provincial Assemblies has increased over the past decades. The
number of seats for women is still low for their empowerment.
Table 5
National assembly reserved seats
Number of seats Seats reserved for
Total
Province/Area General
seats Non-Muslims
Women
Federal Capital 2 2
Punjab 148 35 183
Sindh 61 14 75
KPK 35 8 43
FATAs 12 12
Baluchistan 14 10 3 17
Total 272 10 60 332+10 = 342
72
Table 6
Number of seats in provincial assemblies
Number of seats Seats reserved for
Total
Province/Area General
seats
Non-Muslims Women
Punjab 297 8 66 371
Sindh 130 9 29 168
KPK 99 3 22 124
Baluchistan 51 3 11 65
Total 577 23 128 728
The religious minorities have severe objection on the explanation and
implementation of blasphemy laws. There are many incidents of individuals such as
Mirza Mubarak Ahmed and Rimsha Masih who were victimized on charges of
blasphemy. General Zia-ul-Haq’s Government decided to delete the word ‘freely’
from the Objectives Resolution in 1985 on which all the minorities protested against
this act. The Ahmadiyya community is almost 3 million people in Pakistan which
makes about 1.2% of the total population and is facing discrimination by the general
public. But the fact is that Ahmadiya Community is so powerful in Pakistan that they
are holding key posts in administration.
The Christians and the Hindus are of the view that they are not given the status
of 1st class citizens rather they are considered as aliens. The Gojra incident 2009
proved that the Christians have no freedom to profess their faith because in this
horrible incident seen Christians were burnt alive because of blasphemous act
(Zaigham, 2009).
73
Christian Community has little chances to progress in socio economic fields
because of some hindrances in their way. Christian Study Centre (CSC) is of the view
that the Christians and other non-Muslims are not provided equal opportunities to get
higher education. That’s why they are routinely kept out of high posts in civil and
military administration.
All minorities especially the Christians have objections on many articles of
1973 constitution which are discriminatory and prevent them to be treated equally.
Article 2 of the Constitution states:
“Islam shall be the state religion of Pakistan ………”, and Article 2-A
states: “Wherein the principles of democracy, freedom, equality,
tolerance and social justice, as enunciated by Islam, shall be fully
observed.”
Article 227 ordains: “no law repugnant to Islamic injunctions can be
enforced in Pakistan.” Article 41(2) states that the head of the state will
be a Muslim and Article 91(3) too states that the Prime Minister shall
also be a Muslim having firm belief in the finality of the prophet hood.
The Minorities think that the above mentioned and some other articles
relating to the establishing the council of Islamic Ideology and the Federal
Sharia council are included to satisfy the demands of the Islamists.
The Minorities especially the Christians have objections on the afore-
mentioned Articles of the constitution that they have clearly been deprived of the
equal rights as they do not qualify to be appointed as the President and the Prime
Minister of Pakistan. This is a contradiction of the articles of the Constitution itself.
The fact is that Pakistan was created in the name of Islam; therefore the objections of
the Minorities are quite baseless. During Zia’s regime many radical measures were
74
taken to Islamize the society on which the minorities are not satisfied. Zia’s
Ordinance XX of 1984 was promulgated which prohibits Ahmadis to be called as
Muslims and if they violate, that will be a punishable offence.
Blasphemy laws were implemented in the country and all the citizens whether
the Muslims or minorities all come in this preview. Many Muslims are still in jail
accused of blasphemous acts. In August 2002, Rukhsana Bunayad, became the first
ever Muslim to be arrested on the charge of blasphemy (Malik, 2002).
Indian Penal Code (IPC) was drafted in 1860 by the First Law Commission
chaired by Lord Macaulay, the act of “damaging or defiling a place of worship or a
sacred object under section 295, section 295A was added to provide for the offence of
‘out raging religious feelings’.” Penalties for such offences, included imprisonment
for a term extending up to two years, a fine or both. The (PPC) Pakistan Penal Code
Ordinance in 1982 amended the section 295B replacing the section 295 A to include
the punishment of life imprisonment. In 1986, the section 295-C was added through
which death penalty will be imposed to those who defile the sacred name of the Holy
Prophet Muhammad (Peace Be upon Him).
The Minorities think that their life is in danger always and under severe threat
by the radical Islamists because of the controversial Blasphemy Laws. A Christian
teacher and a poet in Faisalabad were stabbed to death because of blasphemy by a
member of the Anjuman-e-Sipah-e-Sahaba.
The minorities have to face very strange and awkward behavior at work place
by the colleagues. Often Muslim colleagues do not share crockery with the Christian
colleagues at break-time. In educational institutions the students belonging to the
religious minorities hide their identity to avoid discriminatory and humiliating attitude
of other students and teachers (Faruqi, 2011).
75
In 2005, an attack was launched at Christian locality in Gojra and
Bahmniwala, Kasur in 2009, both of which happen to be located in Punjab Khursheed
expressed his views, “For at least three to four years after the event, we served the
Muslims in separate utensils giving them a taste of their own biases.” “Every time I
go to the neighbouring Muslim Village, which I have to often, “Says Mary, the wife
of Ahmed Gill. I feel afraid. Even though I enjoy a friendly relationship with them, I
still feel that I cannot trust them.”
The Christians have to suffer a number of ordeals only because of intolerable
behaviour of certain number of extremist elements. They complain that the Muslims
are becoming more aggressive. The actual position is that only a small numbers of
Muslims are too much rigid and violent but majority of the Muslims show tolerance
and forbearance (Khalid, 2013).
“I just want my family members to grow up in peaceful environment and live
happily in Pakistan as Pakistanis”
Mukhtar Masih, Christian resident of Gojra, Punjab.
In 2009, Christian homes in Gojra, Punjab, were demolished and at least 8
Christians were burnt alive. These incidents show the situations in which the
minorities are forced to live. They demand from the state institutions transparent
investigation and adopt such policies which may ensure the protection of their lives
and property.
In May 2010, two Ahmadi places of worship in Lahore were attacked by some
extremist elements and 86 people were killed.In December 2010, a leading Urdu daily
published an editorial in support of a Peshawar religious leader’s call for head money
on Aasia Bibi.
76
Many citizens and prominent religious scholars, time and again, speak for the
protection of minorities. They make utmost efforts to highlight that islam is a peaceful
religion that prohibits injustice and violence. Dr. Farooq Khan has to sacrifice his life
for his outspoken stance. Prof. Ghamdi also migrated to Malaysia for his safety
(Faruqi, 2011).
The minorities are divided on the implementation of Separate electorates and
joint electorates. Most of the minority leaders are in favour of joint electorate which
can bring harmony. According to M.P.Bhandara, former Minister for Minorities and
member of the National Assembly of Pakistan, “The Practical disadvantage of
Separate Electorate is that compartmentalization of communities is accentuated. This
is in fact, an election to build bridges among different religions and ethnic groups. A
system of joint electorate undeniably promotes national integration. Further, being
isolated, the minorities do not have the necessary clout to protect their communities.
The majority members feel little obligation to support minority issues, as minorities
do not constitute their electoral base” (Bhatti, 2007).
Ms. Benazir Bhutto, Prime Minister of Pakistan, had strongly opposed the
system of Separate electorate. While addressing a reception hosted by the Pakistan
National Christian Federation in Lahore, she said,
“If Pakistan has to develop as a country of well-knit and homogeneous
people, the joint electorate System must be reintroduced along with
maintaining a quota of Special seats for the minority
community”(Channan, 2012).
The Christian leaders criticize the allocation of reserved seats for women
which is 60 in number but none was reserved for Christian women. The Muslim
religious parties Alliance MuthidaMajlis-e-Amal (MMA) also adopted two Christians
77
for national Assembly in 2002. The minorities including the Christians also had no
adequate representation in the general elections of 2008 and 2013. They are of the
view that the reserved seats for minorities are lesser than the ratio of their population.
They demand more seats in the national Assembly and senate to redress their
grievances.
The last speech of Bishop John Joseph in Sahiwal in 1998 is the evidence on
the miserable plight of the minorities. He said,
“I think Christians are being forced to leave Pakistan” (Bhatti, 2007).
In Pakistan, the minorities are marginalized; as they remain largely excluded from
participation in socio-economic life. Especially the children of minorities are facing
the problem of malnutrition and maltreatment. They are excluded from the essential
services of protection, and deprived of opportunities for growth and development (The
Children of Minorities…, 2014)
Majority of the Christians in Pakistan live in the central districts of Punjab,
living mostly in urban areas, notably Lahore and Faisalabad. The Punjab government
is making strenuous efforts to look after the rights of minorities through the Human
Rights and Minority Affairs Department. The Department is working efficiently for
the protection of human rights without any distinction of race, colour creed or
religion. Efforts are being made to foster equality, unity, peace and harmony among
all the citizens of society. In its Annual Development Programme 2013-2014, The
Punjab Government has allocated PKR 215 million for human rights and minority
affairs (The Children of Minorities…, 2014).
2.10 Brief introduction of Lahore
Lahore has always been the center of cultural, educational and political
activities in Hindustan. It is largest and the most important city of Punjab Province. It
78
is imperative to see Lahore through the pages of history. It may be very rightly
remarked that the history of Lahore is the history of civilization, culture and politics.
The political analysts quite often remark that the politics of the region begins and ends
with Lahore. The people of Lahore are lesser political activists but more of
philosophical nature.
According to the 1998 census, the population of Lahore was 6318745. It was
the most civilized and developed city in Punjab province. During the regime of
President General Pervez Musharraf, it was declared as City District Government
Lahore (CDGL) in 2001 and divided into six towns for running smooth of
administration. In 2005, three more towns were added to CDGL to make the
administration more effective.
Fig 3
Map of district Lahore
Source:https://www.google.com/search?q=digital+map+of+lahore
According to 1951 population census, the total population of Lahore was
1.135 million. The population increased to 1.625 million in 1961 and the population
79
further increased to 2.587 million according to 1972 population census. The
population further increased to 3.545 million according to 1981 population census.
According to 5th population census of Pakistan, the population of Lahore increased to
6.319 million.
Table 7
Total population of Lahore district
Year 1951 1961 1972 1981 1998
District population
in Million
1.135 1.625 2.587 3.545 6.319
Source: Demographic Profile of Lahore 2008. Urban Sector and Policy
Management Unit (Digital Map of Lahore)
Demography of Lahore
Table 8
Population of Lahore according to the census held in 1951,1961,1972,1981 and 1998.
Sr.
No
.
Localit
y
Area
Sq.
K.M
Census population (Thousand
person)
Annual Growth Rate
(Percentage)
1951 1961 1972 1981 1998 1951-
61
1961-
72
1972-
81
1981-
98
01 Pakista
n
796096 3374
0
4288
0
6530
9
8425
4
13235
2
2.45 3.67 3.06 2.69
02 Punjab 205345 2054
1
2546
4
3760
7
4729
2
73621 2.17 3.41 2.74 2.64
Source: - (i) For Area: Cartographic Office, Survey of Pakistan, Rawalpindi.
(ii) For Population: Population Census Wing, Pakistan Burearu of
Statistics, Govt. of Pakistan, Islamabad. P. 279
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Table 9
Estimated population of Pakistan and the Punjab
(Thousand persons)
Sr. No. Year As on 30th June As on 31st Dec.
Pakistan Punjab Pakistan Punjab
01 2004 150154 83811 151573 84563
02 2005 153006 85318 154453 86085
03 2006 156761 86812 157387 87548
04 2007 158719 88289 160062 89036
05 2008 161417 89790 162783 90550
06 2009 164161 91316 165550 92089
07 2010 166951 92869 168364 93682
08 2011 169789 94401 171226 95153
09 2012 172590 95911 173965 96676
10 2013 175351 97446 176748 98223
11 2014 178156 99005 179576 99794
12 2015 181007 100590 182449 101391
Source: Bureau of Statistics Punjab, Lahore. Pg. 281
Source: - Bureau of Statistics, Punjab, Lahore.
The research is based on the Christian community of Lahore with special
focus on their issues and possible options to resolve them since Lahore in itself is a
civilization and culture; hence, adequate space is allocated for the historical analysis
of Lahore. Lahore is the capital of the province of Punjab. It is situation on the left
bank of river Ravi at the distance of 2 miles. This city has been the headquarter of the
province even in the past. In the reign of Mughal Emperor Babar and Humayun the
city of Lahore was made the capital. The rulers made a lot of contribution for the
81
development and prosperity of this city. Lahore has been remaining the center of
culture, art, learning, architecture and even of politics.
Unanimously, it is remarked that Maharaja Ram Chander Otar’s son Lou laid
the foundation of this city. When Rajah Deeb Chand became the ruler of Delhi and
gave the territory of Punjab to his brother’s son Lohar Chand as “Jageer”. After
getting complete occupation of Punjab, he made Lahore as a capital and made utmost
efforts for the progress and prosperity of the city and named it Lohar Pur replacing the
old name Smand Paul Nazri. Afterwards, it was also replaced as the name of Lahore
instead of LoharPur (Hindi, 1977).
The earliest definite reference to Lahore is made in the later half of the 10th century of
the Christian era, in the ‘HududulAlam’ wherein the town is named Lahore. Lohar has
been differently named by different authors and historians. The following are the
different variants employed by historians and geographers:
1. Alahvar 2. Luhawar 3. Lohur
4. Lahauor 5. Lohvur 6. Lahavur
7. Lahur 8. Lohavar 9. Lanher
10. Lahawar 11.Lahore
The town of Mandahukur is mentioned as the capital of the province of Lahore
and as a separate town from that of Lahore (Baqir,1993). Lahore had been the capital
city and the centre of administration of the Punjab province. The kachehri and the
office was the centre of administration where the Lieutenant Governor Bahadur and
his secretaries administered the whole Punjab. Raees, Rajey, Meharajey,
commissioners, Deputy Commissioners all were subordinates to this office. Deputy
Commissioner was the head of the district administration. There were four Tehseels in
the district Lahore, i.e. Tehseel Lahore, Tehseel Kasur, TehseelChunia,
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TehseelSharqPur. Police Department was there to maintain law and order in the city.
The high ranking officer of this department was Distric Superintendent Police who
was incharge of this department. A Deputy Inspector Lahore worked in Katwali as
‘Kotwal’. The Lahore had access by thirteen gateways:
1. Rushnai gate 2. The kashmiri gate 3. The Masti gate
4. The Khizri gate 5. The Yakki gate 6. The Delhi gate
7. The Akbari gate 8. The Mochi gate 9. The Mori gate
10. The Lahori gate 11. The Shah Almi gate 12. The Bhaati gate
13. The Taxali gate
Lahore had always been the centre of Islam and Christianity. In 11th century, a
great sufi saint Sayyid Hajviri preached the people and thousands of local people
came in the fold of Islam because of his excellent conduct and character. He also had
shown great admiration for the city and the people in his world famous book
“KashfulMahjub”.
Taipal is first Hindu Shahiruler, who actually ruled in Lahore. Anandpal was
appointed the viceroy of Lahore by his father in 999 A.D., when Lahore was annexed
by Jaipal to his territory. After defeating Ibrahim the Mughal Emperor babar stayed
only for four days at Lahore (Baqir, 1993). Akbar, during his residence at Lahore
enclosed the city with a brick wall of considerable height and strength.
St.Thomas Herbert Bart, visited Lahore in the reign of Akbar in 1595 A.D.,
describes it thus in his travels:
“Lahore, a city both great and famous, is competitor for the title of
metropolis with Agra ………”
83
King Jahangir too liked Lahore much ‘As Lahore’, says Jahangir, ‘is one of
the greatest places in Hindustan’. Jahangir stayed at Lahore for about one year (Latif,
1981).
2.10.1 Minorities in Lahore
The demography of Lahore presents a colourful picture of the anthology of
multiethnic and multi-religious character. Different religious and their followers
including Muslims, Hindus, Sikhs and of course Christians have contributed a lot in
the national and international socio-economic and political fields. The “Lahori are
Lahori” without much difference of caste, colour, creed, language and even religion.
Christianity is, no doubt, an indigenous religion. The Christians are the largest
religious minority in Lahore and has been living here peacefully with other
communities. They have made a real contribution to the development of the country.
Pakistan welcomed Christian missionary activities and state institutions gave full
support and helping hand to them.
Both Islam and Christianity are based on the noblest and widest human ideal --
----- Brotherhood of Man’s Islam preaches the beautiful concept ‘All men are
brothers’ whereas Jesus Christ said, ‘Love thy neighbour as thysellf’. The Christian
community has full freedom of practicing its religion without any hindrance. Bible
society is free in publishing the Holy Bible in every known language to promulgate
Christian knowledge far and wide.
The Young Men’s Christian Association (YMCA) and the Young Women’s
Christian Association (YWCA) are rendering valuable services to the Pakistani youth
in general and the students in particular. The Church Union is also performing well to
unite all sectors of the Christian faith. There is no limit put upon the political activities
of the Christians and other minorities. One can attain to the highest posts in Pakistan
84
with the exception of the Head of the State and the head of the Government. The
minorities are quite free to serve in any department on account of ability.
In judiciary, many renowned lawyers and Judges have performed with their
Muslim colleagues in a very friendly and conducive environment. There are many
remarkable examples of high judiciary integrity in Mr. Justice Constantine, Mr.
Justice Lobo and Mr. Justice A.R. Cornelius with other colleagues. (Anthony
D’souza,2008).
All the minorities including the Christians have been residing in Lahore for the
last many centuries in complete peace and harmony but they have some serious issues
and challenges with reference to their identity and participation in socio-economic
and political spheres of life. Almost 16 million Christians in all over Pakistan are
facing numerous problems in day to day life. The Christian community never enjoyed
equal basic human rights in Pakistan rather they faced cruelty, discrimination and
injustice (Bhatti, 2007).
The minorities consider themselves as second class citizens of Pakistan
because they have no right to equal citizenship. They are called as “Sacred Trust”
which is insulting and humiliating for them. Victor Azraih, General Secretary
Pakistan National council of Churches is of the view that the word “minority” must be
eliminated from the constitution. He further remarks that the Christians are call
“churas” means impure which is embarrassing for them.
A high caste Christian ‘Colonel Chaudhry’ shared an incident in these words:
“Once there were a few Muslim laborers employed in his house for some structural
renovation. When food was offered to them by the Colonel’s cook, they refused to
take it because they thought the Christians impure. (Khalid, 2013).
85
A seminar was organized by the Catholic National Commission for justice and
peace in October in 1992. The participants strongly reacted against the apathy and
indifference of the government regarding frequent violation of the Christian’s
marriage laws. The Christians want to maintain the sanctity of Christian marriage.
Their personal law must be observed in true letter and spirit (Channan, 2012).
2.10.2 Christian minority of Lahore
Christian community of Lahore is numerically second to the Muslims but their
numerical figures to not represent the effective and productive role they have played
in very vital areas of life. The Christians of Lahore have been performing active and
contributive role in the national and regional socio-political and economic activities.
The Christian entered the Punjab to preach in 1834. These people were educated and
urban. Apostle Thomas, one of the twelve disciples of Jesus visited the Punjab. On
May 5, 1595 the third Jesuit mission to the Mughal Emperor Akbar visited him at his
court in Lahore. The three members of the mission started preaching Christianity to
the local population with the emperor’s permission.
In 1597, a large church was built under court patronage. Many Hindus from
lower class converted to Christianity. When war broke out between Mughal Emperor
Jahangir and the Portuguese, the Church in Lahore was forcibly closed. Fr. deodatus
visited Lahore to perform marriages for son of Maharaja Ranjitsingh’s European
officers in 1829 and stayed for two years. There were no more than two hundred
Christians in Punjab till 1857 but after that the number began to increase and by 1881
the census record the number increased to 3912 (Webster,1978).
The Christian is the largest religious minority of Lahore. Christianity has a
long history in the region. After 1857 war of Independence the British played a vital
role in spreading the religion. The first Angliean Bishop of Lahore, Reverned Thomas
86
Valpay French, was appointed in 1877.The Christian community played a very
significant role in the movement to free the country from British yoke. They fought
for their rights and liberties in a true democratic system. Even the Christian women
took active participation in the session of Indian National Congress held at Bombay in
1888.
Although the Christians contributed a lot in the field of education and
medicine yet the British Government did not support them on political grounds.
Indian Christian Nationalist Joseph Baptista made severe protest against the imperial
policies of the British. In 1916, he also actively played his role for Home rule.
When the non-cooperation movement was in progress, E.L.Ralia Ram, the
Christian leader urged the community to play their role as peace-makers. Nationalist
Christian party demanded for India that “The immediate grant of self-government
alone will satisfy the political aspirations” (Albuquerque, 2014).
The Indian and British Christians played a very vital role in bringing political
awareness to the common people. With the education they knew clearly about the
western concepts parliamentary democracy, liberty, equality and nationalism. All
Indian Christian Association fully supported the founder of Pakistan and All India
Muslim League at all levels in establishing a separate Islamic state for the Muslims.
The Christian leaders voted for Pakistan before Boundary commission and that was
the decisive vote for the true foundation of Pakistan.
All Indian National Congress was established in 1885 by a British Christian
Allen Octavian Hume and its first President was a Bengali Christian Mr. Banerjee.
This party was made to represent all the communities of India and demanded more
and more participation. In Government of India Act 1919, there were three reserved
seats for the Christians in the Punjab Legislative Assembly.
87
Joshva Fazal Din, Chaudhry Chandulal and DewanBahadarS.P.Singha were
the prominent Christians, who actively participated in the Lahore Resolution 23rd
March, 1940. All India Christian Association was established by DewanBahadurS.P.
Singha in 1942 contributed a lot towards the efforts of freedom movement.
In the last days of United India Mr. Jinnah met notable Christian leader
Ch.Chandulal in Lahore and Ch. ChanduLal extended unconditional support of the
Christians for Pakistan. The Christian leaders arranged a historical reception at the
great hall of Loring Hotel in Lahore. On these occasions, Mr. Jinnah said,
“We will never forget your favor if you have co-operated with us” (Anjam,
Tariq, 2012). Christians made much contribution to the development and prosperity of
the country. Former chief Justice of the Supreme Court, AR Cornelius earned a great
name by playing his prominent role.
According to Asif Aqeel, Director of the community Development Initiative,
many incidents of persecution and violence faced by the Christians can be observed in
Punjab. They are living in across Pakistan in a state of fear and insecurity (Faruqi,
2011).
After the British rule in India in 1857, the British trading centers grew into
established and highly complex communities. In Lahore, large churches were build,
hospitals were founded –first for the military and later for the general public and
church schools were started.
There were large number of ‘untouchable’ Hindus who converted into
Christianity because they were given due status and prestige. The Christians feel pride
to be Pakistan in their outlook and in their national feeling. They have made a lot of
contribution in the educational and medical field. Lahore was long been the center for
excellent education and numerous schools and colleges were founded by the
88
Christians. Much early missionary work was done with Lahore as its center and
intensive training was given to local teachers. A number of educational institutions
were also established for the empowerment of women.
They are running well-equipped hospitals in cities and towns to care the
patients. Many qualified and skilled women doctors are dealing in gynecology,
obstetrics, orthopedic and other specialized forms of children’s work. Nursing
profession was adopted by enormous number of young Christian girls and they are
busy in serving the miserable humanity. Many Christians are playing their role in
business, commerce, railways engineering and customs. The Christians are enjoying
remarkable religious freedom in taking out processions.
Cardinal Gracious is a first to receive the Hat from His Holiness the Pope from
the sub-continent. This is also the great honor for the Pakistanis (D’Souza,2008.).
In an interview, Dr. Emmaneul Issac Bhatti, Medical Director at United Christian
Hospital, Lahore remarked that the Christian community is facing serious
security problems. They are very often threatened because they belong to
lower class. He demanded from the govt. to provide them fool proof security
arrangements for the Christian leaders and institutions. The Christians are
being deprived of the health and educational facilities. All the hopes of the
Christian community dashed to the ground when Zulfiqar Ali Bhutto the then
Prime Minister of Pakistan, nationalized all the schools colleges and hospitals.
These institutions became victim of bureaucratic inefficiency, after they were
taken over by the state.
A staunch Christian Professor Hanooq is of the view that the Christian
students at schools, colleges and universities are not given due respect and status.
89
Even in interviews for different posts in government or private institutions, they have
to face discriminatory attitude and are often discarded being Christians.
Victor Azraiah, a prominent Christian leader, is of the opinion that
government institutions are not doing justice to them. Besides, the nationalization of
missionary run educational institutions also left negative impact on the Pakistani
society. He also remarked that:
“It was not the nationalization rather it was the Islamization.”
No state can be stabilized and prosperous unless all the segments of the
society take active part in national building forgetting all their petty disputes and
differences. Every state has to make utmost efforts to achieve unity and education.
There is not a single country in the world that has a perfectly homogeneous people. In
Pakistan, there are social differences, economic rivalries and political disorders that
are hampering in the way to progress. National integration can be of great instrument
to bring the policy of peaceful co-existence. Even the developed countries are facing
the acute problem of integration. The governments established after independence
continued to exploit the common people because of class character.
Mao said about the character of the Chinese society that is applicable to
Pakistan as well. According to him,
“A Chinese society is small at both ends and big in the middle, that is
the proletariat at one and the landlord class and big bourgeoisie at the
other each constitute only a small minority, while the great majority of
the people consist of the peasants, the urban petty bourgeois and other
intermediate classes. The nation cannot progress unless they have the
right to voice their opinion.”
90
The failure on the part of the government is not to satisfy the
aspirations of the common man (Shakir, 1980). The issues facing by
the Christian minority of Lahore must be resolved so that social order,
economic prosperity, political stability and religious harmony may
prevail. This worthy task can also be performed by inculcating in ones
complete faith in the Creator, the sustainer and all powerful God “of all
the people”. His prophets and His books and by co-coordinating joint
action by the Muslims and the Christians to fulfill His will (Channan,
2012).
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REFERENCES
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Channan, F. J. (2012). Christian Muslim dialogue. Multimedia Affairs: Lahore.
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CHAPTER 3
HISTORICALCONTEXT
3.1 The Origin of Christianity in India
There are two different views among scholars about the origin of Christianity
in India. The first one is of the view that the foundation of the Christian church in
India was laid by Saint Thomas, one of the twelve Apostles of Jesus. The second view
is that the arrival of Christianity in India is the result of Christian merchants belonging
to the East Syrian and Persian churches. (Tisserant, 1957).
3.1.1. The NEB Report
It is claimed that the origin of Christians in India was not the result of the
preaching of St. Thomas, although there is evidence of their existence before the 6th
century A.D and East Syrian Church started the missionary activities and maintained
fraternal relations with the Babyloni Patriarch. The Hindu religion was much
influenced by the Syrian Christians in their practices. (The NEB, 1997).
There is another aspect to note about the arrival of early Christians. Broun is
of the view that there is no evidence that proves the Christians as foreign community.
They were settled and were recognized part of Malabar society and that society was
considered as Christians (Brown, 1956).
St. Thomas came in sub-continent for the accomplishment of mission set by
Jesus Christ and he reached Taxila in 40 A.D. In 3rd century A.D. the Christians were
settled in the north Western areas of India. St. Thomas spread the preaching of Christ
throughout sub-continent for about 32 years. He was killed in 72 A.D. at Chennai,
India (Zafar, 2007).
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There is a tradition that St. Thomas also visited Punjab. This tradition is based
on the story of Thomas visiting king Gondophorus in India told in the Acts of
Thomas, third century Gonostic composition originating most probably in Edessa.
The acts of Thomas say that Thomas converted not only Gondosphorus himself but
others as well. It is safe to conclude that Christianity came to India not overland, as
Islam and Vedic religion had, but by sea, which would account for its late arrival in
the Punjab (Webster, 1978).
The first man to be chosen by the King of Portugal was Francis Xavier, who
made journey to India in 1541 with the objective to keep the population under the
Portuguese influence and to convey to them the message of Christ. Their mission was,
in other words, ‘Conquer the East for Christianity.’ (Panikkar, 1988).
3.1.2 The Mughal Mission
Emperor Akbar invited scholarly Christian missionaries to his court to
acquaint himself better with Christianity. They held several discussions with the
Emperor on religious issues. Panikkar, in fact sums up the attitude of Jesuit
missionaries when he wrote:
“Their intolerance of other religions and their egotistical attitude towards the
supporters of other faiths were unwelcome also to the Emperor. So the missionaries
disappointedly had to leave the capital” (Panikkar, 1988).
A historically more reliable turning point was when the third Jesuit mission
visited Mughal Emperor Akbar in May 5, 1595 at his court in Lahore. While the three
members of this mission directed most of their attention to the Emperor and his court
Fr.Emmanuel Pinheiro also sought to evangelize the local population. The first
converts were baptized in India on September 15, 1595. The Jesuit also opened a
school at which children of the court might learn Portuguese and in 1597 built a large
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church under the court patronage. A large number of Hindus and from “A low grade
society”, were the converts. However, in 1614 when war broke out between Akbar’s
successor, Jahangir, and the Portuguese, the church in Lahore was forcibly closed and
the congregation migrated to Agra (Webster, 1978).
The fact is that Christians played “dominant role in North East Indian Politics-
indeed having a virtual monopoly on it in three of the seven sister states in the region.
Similarly the region had a balance of Christian traditions unique to itself in India.
Treaty of Yandabo was concluded between the English East India Company and the
Kingdom of Burma on 24 February 1826 and that is the proof of the Christian
Movement in North East India (Downs, 1992).
Before further discussion on the socio-political and economic life of the
Christians in India, it is imperative to have a glance on the origin of Christianity and
the teachings of Jesus Christ and their impact on society.
3.2 Understanding about Christianity
Christianity is the world’s largest religion which is followed by millions of
people across the globe. The major event in the world’s history is the revolution by
which the noblest portions of humanity passed. The founding father of Christianity
was Jesus who was born at Nazareth, a small town of Galilee.
The name of Jesus, which was given to him, is an alternation from Joshua.
Jesus exalted himself in this respect. Jesus sprang from the ranks of the people. His
father Joseph and his mother Mary were of humble position, artisans living by their
work. Mary remained the head of the family and Jesus was called frequently “the son
of Mary”. Jesus did many services to convey the message of Allah to the entire
humanity. Although Jesus was opposed by some certain quarters, yet Jesus stuck to
his holy work consistently (Renan, 1875).
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3.2.1 Teachings of Christ
Jesus taught the people message and teachings of Allah all through his life
when Christ taught that there was to be no difference between the Jew and Gentile,
the rich and the poor, between those in power and powerless, this is what he meant.
His message is directed to all human beings wherever may be and whatever may be
their position or status in life. Christ preached, “Love your enemies, do good to those
who hate you, bless those who curse you.”
This is, in brief Christ’s message to mankind and that message has to be
literally practiced by all men if harmony, joy and happiness are to overtake the world.
The whole humanity may learn and practice from the teachings of Christ. Christ
further remarked,
“But I say to you that everyone who is angry with his brother shall be liable to
judgment; and whoever says, ‘you fool’ shall be liable to the hell of fire.”
Actually, the humanitarian principles i.e. religious freedom, justice and peace
is the need of every society and must be practiced in letter and spirit. Even
Christianity strongly forbids anyone to be forced to embrace the faith. The best type
of kingdom is of love, justice and peace that Christ came to establish on earth which
is to be a dim reflection of the paradise which God has prepared for all men who do
His will during their sojourn on earth (Esteves, 1994).
After analyzing the above teachings of Christ it can rightly be said that peace
and harmony would be prevailed if the Christian leadership in the world had acted
upon the true message of Jesus. The Christians do believe that the Christ was the
greatest statesman in the whole world. Jesus said, “But I say to you, love your
enemies bless those who curse you, do good to those who hate you, and pray for those
who persecute you”(St. Math. 5:44). This is the greatest message for all the people of
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the world to bring perpetual peace and harmony. Jesus said, “Blessed are the
peacemakers for they shall be called sons of God” (St. Math. 5:9). Jesus came in the
world to teach the people how to lead life submitting their will before the will of God.
3.3 Status of Christians in Muslim Rule
Muhammad Bin Qasim conquered Sindh in 712 A.D. and addressed to the
people:
“The conquered subjects are allowed to worship according to their respective
religions and their life and property would be safeguarded and protected”. Sultan
Shamas-ud-Din Al-Tamash put a ban on the entry of foreign Christian missionaries in
India. During the reign of sultan Feroz Shah Tugluq, the Christians had full liberty of
preaching their religion. In his period a Christian named Stephen declared himself the
autonomous Raja of Orissa.
Mughal Emperor, Zaheer ud Din Babar – the founder of Mughal Empire
showed great tolerance with the Christians. Jalal ud Din Muhammad Akbar invited
the European Christians cordially and on September 1597, Catholic Church was
constructed .In 1604, Emperor Akbar through a written declaration permitted his
subject that they might convert to Christianity.
Noor ud Din Jehangir extended great favours to the Christians. The
construction of the church at Ahmed Abad and the provision of funds for churchyard
at Lahore were the steps taken by Jehangir. Aurangzeb Alamgir was a conservative
Muslim and he also charged against Christian preachers that they taught the Muslim
children about Christianity and abducted the children for the sake of baptism and they
had been taught the Persian translation of the Gospel by Fr. Peter. From the memories
of Fr.E.D. Nevarodres it reveals that many Christians were settled at Lahore (Zafar,
2007).
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3.3.1 Advent of Missionary movement in India
In the early nineties, the only missionary minded Christian figure in England
was John Wesley the most influential personality. John Wesley was not granted
permission to open mission. Then House of common passed a resolution to send
mission to India. There was a great debate in the British Parliament, in the year 1813;
on the issuance of permission to start missionary movement in India. In 1853, a
Charter was declared to renew the commitment of Educational responsibility of the
company. Sir Charles Wood drafted the famous Educational Dispatch in 1854, who
was also an ‘undercover’ missionary. This fact was summer up by the 1858
Proclamation of Queen which said that:
“It should breathe feelings of generosity, benevolence and religious feelings,
pointing out the privileges which the Indians will receive in being placed on equality
with the subjects of the British Crown.”
Some of the officials of the Company argued that the conversion of the
heathens to Christianity will further consolidate the British Empire.
3.3.2 Major missionary functionaries
William Carey started his missionary career in Bengal. He lived simply in a
hut made of own hands. He made much efforts translating Bible into various
languages and they were taught to the students in schools. Charles Grant, first of all,
started demanding religious freedom for Indian people in 1793. His main motive was
to educate India to make them aware of the surroundings. He further wrote,
“Missions would bless India with English language, technology and economic
prosperity.”
The social reformer Duff founded in the Serampore College in 1818, the first
Vernacular College in India. This was the time of beginning of the Modern Indian
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Press, and the first newspaper was launched named as ‘Friend of India’ in English.
Thus Free Press was a non-commercial initiative at that time. Henry Martyn did a
great job in replacing Persian as the Court language to Urdu at lower levels.
(https://www.scribd.com/document/356255933/Christian-Missionary-Activities-in-
India)
3.3.3 Christianity under British administration
The British Government had three distinct roles in India, the first was that of a
trader, the second was that of ruler and the last but most important was that of a
Christian Propagandist. British rulers professed Christianity resultant to Christian
domination. In the early years of its rule the company’s policy was non-interference in
the traditional cultures of the people.
A spokesman of the Evangelicals remarked:
“The true cure of darkness is the introduction of light. The communication of
light and knowledge to them would prove the best remedy for their disorders” (David,
1984).
Under the Charter of 1833, missionaries were granted permission to be present
in India on permanent basis and made approval of Angelican hierarchy at Calcutta.
With the passage of time, more missionaries began to arrive and efforts were made to
spread Christianity by establishing dioceses at Madras and Bombay. The missionaries
and the colonial power co-operated with each other in their missions (Dharmaraj,
1993). Claudius Buchanan who was the spokesman of the evangelicals said that God
lay upon the duty to evangelize India. They demanded the Government to appreciate
and patronage Christian education in India. (Joseph, 1987).
The Evangelicals and other missions made a joint venture to change the policy
of the British Government and demanded social and legal reforms to be introduced in
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India. The missionary educators considered the traditions, customs and the religious
beliefs of the people as a sign of futility. The only remedy was the introduction of
English education (Neill, 1940).
Duff, Buchanan, Trevelyan, Macaulay and other missionaries were so
prejudiced that they did not see anything good in Indian society. The missions and
colonial administrators asserted that the whole nation could be civilized and
Christianized. English education was a means towards this goal. (Dharmaraj, 1991)
British Christians played concrete role in the process of political socialization
in India. The 19th century witnessed the consolidation of British rule. The rise of
western ideas gave a great momentum to the growth of political consciousness in
India. Western education helped a lot in spreading western concepts of democracy,
equality, liberty and nationalism in Indian Subcontinent.
From the beginning of 19th century Christian missionaries accompanied ever
stage of British Imperial expansion in India; Punjab was the last region in the
subcontinent to fall under British Control. By 1830 they were able to transfer their
headquarters to Lahore because at that time, it was the biggest city in Punjab.
Evangelizers made strenuous efforts to preach to the population of Punjab as a whole,
but with a particular emphasis of the old city of Lahore in 1870s, and 80s (Ballard,
2012).
In 1848, the British completely occupied Punjab and the foreign missionaries
started coming in Punjab for preaching. They also built five churches in different
cities of India for worship the local Christians. In 1849, two American missionaries
John Newton and Charles W.Foreman founded Rang Mehal Mission High School,
Lahore. In 1855, a protestant Missionary conference was held and it was resolved to
adopt more conciliatory attitude towards the Hindus and Muslims. A school was
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established in 1856 at Sialkot for the Christians children and in 1861 Saint Patrick
School was established at Karachi for boys. In 1864, Charles W.Forman established
forman Christian college at Lahore. In 1894, Christian Missionary General Williams
Booth laid the foundation of Salvation Army Organization and it worked in the areas
of Lahore, Sialkot and Gurdaspur (Zafar, 2007).
3.3.4 Christians’ role in Pakistan movement
Christians played a very vital role in the process of the establishment of
Pakistan. After winning the war of independence of 1857, the British came to power
and Indian sub-continent was directly ruled by Queen Victoria. A renowned Christian
professor Eric Siperian worked for the welfare of lower classes. Under the
government of India Act 1919, the Christians were given sufficient representation.
Three seats were reserved for the Christian Minority in the Punjab Legislative
Assembly.
In 1928, Nehru Report was presented and all the minorities were much
disappointed. In 1930, the Muslims demanded for a separate Muslim state on the plate
form Muslim League with the notion of a democratic and tolerant society which
would ensure the socio-economic status of its citizens providing them equal rights
without any discrimination (Faruqi, 2011).
One hundred million Muslims in the sub-continent felt troubled as a minority
in a country politically dominated by the Hindus in India. Allama Muhammad Iqbal
had envisaged Pakistan. On 28th May 1937, he wrote to Muhammad Ali Jinnah:
“The enforcement and development of the Shariat of Islam is impossible in
this country without a free Muslim state or states” (Gregory, 2008).
A Christian leader and representative John Matha was appointed the Minister
of communication and Industries under the Government of India Act 1935. The
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Muslims of India demanded the creation of a separate state for the Muslims in Lahore
Resolution of 23rd March, 1940 and assured the security of the basic rights of
religious minorities. The relevant paragraph of the Lahore Resolution reads:
“That adequate and effective safeguard shall be specifically provided to the
minorities in the constitution. Their religious, economic, cultural and political
rights and interests would be protected”.
This Resolution was fully supported by the famous Christian leaders such as
Ch.Chandu Lal, S.P.Singha, Fazal Ilahi; John Mathae, Alfred Parshad and Raj
Kumari Amart Kaur.
All Indian Christian Association struggled side by side with All India Muslim
League and fully supported the demand of a separate country for the Muslims. The
Christian prominent leaders presented before the Boundary Commission about their
concerns that the territories must be included in Pakistan where the Christians are
inhabited. A staunch Christian leader S.P.Singha raised slogan:
“Seenay pay goli khain gay,Pakistan Bnain gay”
(We would die for the establishment of Pakistan) (Zafar, 2007).
Mr. Benerjee was the first President of the Indian National Congress who was
a Bengali Christian. The party made strenuous efforts for more participation of the
Indians in the affairs of India. Mr. F.E. Chaudary a renowned journalist of Pakistan
Movement is the clear proof of the Christians’ contribution towards the movement.
They participated very actively in protecting and safeguarding the rights of Indian
people. Dewan Bahadur S.P. Singha established the All India Christian Association in
1942 and made a generous contribution towards the efforts of the freedom movement.
Quaid-i-Azam met the Christian leader Ch. Chandu Lal in the last days of the United
105
India. Ch. Chandu Lal declared unconditional support of the Christians for Pakistan.
Mr. Jinnah said on one occasion,
“We will never forget your favor if you have co-operated with us.”
In his Presidential Address at Delhi in April 1943, Jinnah acknowledged that:
“We have passed a resolution that all the minorities must be protected and
safeguarded at any cost and every civilized Government ought to do it.”
On July 22, 1947, the Indian National Congress and the All India Muslim
League, issued a formal statement that:
“Both the Congress and the Muslim League have given assurances of fair and
equitable treatment to all the citizens irrespective of religion, caste, color or sex”
The Christians played a pivotal role in the establishment of Pakistan. The
Christians supported the cause of Pakistan on account of their belief that the Muslim
society was more tolerant and secular in its nature than the cast ridden Hindu society.
The Muslim society is more permissive for the rights of the religious minorities. The
Muslim leadership promised on different occasions to provide more rights and
privileges to the Christians in the newly established Muslim state. (Anjum, 2012).
3.3.5 Minorities in post-partition era
After the establishment of Pakistan; the minorities were given full religious
liberties. The successive governments have made numerous efforts for the protection
of the rights of all the minorities especially the Christians. But, the religious quarters
from the Christians are of the view that nothing concrete has been done so far for the
eradication of socio-political and economic problems (Gregory, 2008).
Pakistan thus came into existence on August 14, 1947 as an Islamic state.
Muhammad Ali Jinnah had clarity in thinking what type of state it would be:
106
“Pakistan would be a modern, secular and liberal democracy with maximum
rights to all the citizens equally” (Jain, 2008).
When Pakistan emerged as the greatest Islamic state in the world, there were people
of many religions inhabited in this land. It was quite imperative to give
assurance to the non-Muslim communities that their inherent rights would be
protected and safeguarded at every cost. The following statistics clearly show
the number of major religious communities in 1951 census soon after the
establishment of Pakistan. The Muslims were 85.9 % whereas the religious
minorities were 14.1%.
After the establishment of Pakistan, the uphill task was that of formation the
constitution to run the stat affairs smoothly. The vision that he presented in the First
Constituent Assembly of Pakistan on August 11, 1947 was that he would promote the
spirit of nationalism in his maiden address. The minorities especially the Christians
think that the Constitution of Pakistan has failed in providing them protection and
equal status as it has been stated an Islamic state that would promote only Islamic
values, teachings and norms. An NGO “Pakistan Minorities Teacher’s Association”
(PMTA) rejected all the educational policies made by the different governments. They
demand equal rights in terms of education, economy and politics for the religious
minorities especially the Christians (Paul, 2014).
In his first address to the Constituent Assembly of Pakistan, the Governor
General, M.Ali. Jinnah affirmed:
“Nothing to do with the business of the state.”
At the time of independence in 1947, approximately 23 percent of Pakistan’s
population was of non-Muslim citizens. The proportion of population of non-Muslims
has been reduced to 3 percent. The genesis of Pakistan was quite different. Mr. Jinnah
107
appointed a Hindu, many Shias and an Ahmadi to Pakistan’s first cabinet which is a
clear reflection of his liberal views. In his famous speech, he affirmed that in order to
make Pakistan a prosperous state, every person living in the country would be given
status of equal citizen irrespective of color, caste or creed.
A religious Muslim scholar Maududi’s pointed out that Non-Muslim culture would
have a negative impact on Muslims’ life.
“It destroys its inner vitality, blurs it vision, befogs its critical faculties and
breeds inferiority complexes.” he wrote (Ispahani, 2013).
When Pakistan got independence, the Christians unlike the Hindus decided to
live in Pakistan in order to have a better future. Their hopes for the free and equal
existence in the new state re-enforced their choice. Patrick Sukhdio is of the view that
Jinnah was extremely optimistic in his approach that the minorities in Pakistan would
prove a place peace and mutual harmony and the natural economic and cultural
linkages would fortify relations between its various groups. It can be argued that the
Christians in Pakistan have been living in relative peace for a long time. However,
interfaith and intra-religious conflict which is intensified since 1980s has created the
sense of insecurity in the minorities of Pakistan. Among these minorities the Christian
community also felt the heat (Khan&Ghazala, 2014).
Pakistan was achieved through political, constitutional and peaceful means. It
is very sad story that the minority communities have been consistently treated less
than honorably is in country that was founded in the name of the rights of minorities.
The massive migration completely transformed the religious demography of the
newly formed state of Pakistan. After the first 24 years, the religious minorities
constituted barely 10% of the whole population and after the dismemberment of East
Pakistan; the Non-Muslim communities demounted to less than 4% of the whole
108
population. The Christian leaders wished equal and fair treatment in the newly born
state. They are of the view that the objectives resolution passed in 1949 clearly
violated the principle of “equal citizenship without discrimination upon the basis of
religious identity.” In 1985, the objectives resolution was given the status of
“substantive part” of the constitution (Jivan&Jacob, 2012).
In a speech to the Senate of the United States of America on the 4th May,
1950, Liaquat Ali Khan declared,
“We have solemnly pledged that our minorities shall enjoy full rights of
citizenship and shall freely profess and practice their religions and develop
their culture.” (Ghosh, 1948).
The question of rights of minorities was under discussion since long with those who
do not believe in Islamic ideology.
As Professor Arnold pointed out that the existence of Christians in countries that
have been under Muhammadan rule for many centuries is a clear evidence of
toleration they have enjoyed and the maltreatment that they have suffered was
perpetrated by fanatics. This intolerance has been excited by some local
circumstances rather than inspired by any established principle of intolerance.
(Arnold, 1913).
Government publications stated that most of the Christian population in both
wings belonged to agricultural class, but a certain number of Christians also live in
cities and towns in better position.
The National Assembly assured on 9th July 1963, that the government had no
intentions to nationalize the educational institutions run by the missionaries. In fact,
Christians in Pakistan argue that every government understates their numbers. In K.H.
Pfeffer’s view, the Christians had adopted the policy of:
109
“Stand back and keep quiet.”
The Christians community like other minority communities in Pakistan,
increasingly experiences itself as isolated and oppressed. Their identity is at stake
In 1972, the Zulfiqar Ali Bhutto’s government nationalized all the educational
institutions run privately. The Christian community considered this step of the
government a cruel attack on them. The law was clearly the violation of the
constitution of 1956 and of 1962. In May 1974, there were violent demonstrations
between students and the Ahmadi community in Rabwa (Punjab). Opposition leaders
submitted a bill and Bhutto government passed the Second Amendment to the
Constitution. As a result, the Ahmadi community was declared non-muslims by law
(Faruqi, 2011).
Under the regime of President General Zia-ul-Haq, a new amendment was
made in the constitution through which “Federal Shariat Courts,” were established.
These courts had the special power to decide:
“Whether or not any law or provision of law is repugnant to the injunctions of
Islam.” (Brien , 2006)
When the Minority Affairs Commission was established by the Pakistan
Government, an important Christian leader Dr. John Joseph, welcomed the
establishment of Commission to identify the problems faced by the minorities.
(Majid, 2014).
The Christian community enjoys its religious festivals with enthusiasm and
shares their lovable feelings with others.
“God in the person of Jesus Christ loved the world and said to share the
blessings with all, who are poor, weak and suffering”. He further said, “If
110
anyone did anything good for them one would be doing it to him.”(Malik,
2002)
The rising concerns about the status of Christians, this It is quite essential to
examine the rising concerns about the status of the Christians in historical perspective.
Much has been debated and written about the rights and emancipation of religious
minorities all over the world. The Christian demanded the right to separate electorate
after the creation of Pakistan. In this way they could resolve their political problems
by representing their community effectively. A document was signed by Muhammad
Ali Jinnah and S.P.Singha to ensure separate Electorate for minorities in Pakistan in
return of Christians’ vote in favour of the establishment of Pakistan. The Christian
leadership is of the view that if they had not been deprived of the right of Separate
Electorate in 1956, they would not have been in crisis today. From 1985 to 2000, the
Christian enjoyed separate electorate for 15 years. There are serious differences of
opinion among the Christians. Some prominent Christina leaders hold seminars and
press conferences in Pakistan and demanded from the Government to impose the
system of Joint Electorate. At last, the government imposed the Joint electorate
System in National General Elections of 2002 (Bhatti, 2007).
Although the Christian occupy a peripheral position in Pakistan, yet they
nevertheless enjoy a number of advantages. The government sources deny that
Christians suffer any discriminations or disabilities because of their religion. But,
majority of the Christians claim that there is considerable discrimination against them.
They consider that the actual number of the population of the Christian in census is
not shown and that is the main cause of their problems (Ballard, 2012).
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3.4 Status of Christians in different governments (1947-2014)
Pakistan is enjoying independent existence since 1947. The period has been
marked by political turmoil, social upheavals and economic crises. People of Pakistan
have always been yearning for the implementation of Islamic laws. Everybody hoped
quite naturally that constitution making would proceed smoothly. But there was
plenty of frustration still in store for the people.
The Christians enjoyed all the fundamental rights in every walk of life. A
number of Christian legends rendered valuable services in the state of Pakistan. Mr.
A.R.Cornelius has remained Chief Justice of Supreme Court of Pakistan and Mr.
Durab Patel has worked as Justice of Supreme of Pakistan. Both of them were highly
respected by their Muslim colleagues in the court and legal profession.
The minorities in Pakistan do not want to be treated as lower creatures any
longer. They want to participate in nation building and be a part of the mainstream
and regard as equal citizens. They want Muslim majority to pay heed and implement
the Quaid-i-Azam’s vision that religion would have no concern with the business of
state. (Jalalzai, 2005).
On March 12, 1949, a committee constituted of fifteen members was formed
in which there were five members from the minorities. The Christian members of the
Punjab Assembly emphasized the importance of the rights of the minorities. The
speech made by S.P.Singha in the House on January 20, 1948 can be quoted as has
acquired the form of a historical reference.
The four general elections from 1988 to 1997 were held in Pakistan on the
basis of separate electorate. The changing governments of Pakistan People’s Party and
Pakistan Muslim League took no solid steps to towards redress the issues faced by the
minorities. Unfortunately, the elected representatives among the minorities in this
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period also failed to come up to the aspirations and expectations of their people
(Shamsi, 2011).
The situation of Christians in Pakistan shows how the Christians community
is subjected to extreme socio-economic and political oppression especially in
accessing educational facilities and employment opportunities. (Report NCJP, 2007).
Zia declared separate electorate system for the minorities and they were
legally excluded from participating in the mainstream elections. The whole of
Pakistan was considered one single constituency for the election of minorities.
Majority of the Christians community hoped to introduce joint electorate soon that
will undo some of these injustices (Brien, 2011).
The cultural diversity of the country is under threat and religious minorities
are being denied of their rights and identity. Pakistan is predominately a Muslim state
but there are many religious minorities living in Pakistan, the Christians and the
Hindus being the largest communities.
The following table shows the proportion of population on the basis of religion
Table 10
Religious groups in Pakistan census 1998
Administrative
Unit Muslims Christians Hindus
Qadiani
(Ahmadi)
Scheduled
Castes Others
Pakistan 96.28 1.59 1.60 0.22 0.25 0.07
Rural 96.49 1.10 1.80 0.18 0.34 0.08
Urban 95.84 2.59 1.16 0.29 0.06 0.06
Source: http.//census.gov.pk/Religion.htm. (Majid, 2014)
The following table shows a comparative analysis of growth of population in
different census held in Pakistan .Five censuses in Pakistan’s history have been
113
conducted so far and a rough estimate of population in 2006 has also been shown with
the help of survey.
Figure 4
Growth rate of population of Pakistan in 2006
The population of Pakistan is increasing rapidly with the advancing of every
year. The growth rate in 2006 was of 2.69 per cent. The religious minorities especially
the Christians have serious objections that their numbers are under rated. Minority
Rights Group International in its annual report for 2008, Places Pakistan in the top ten
of states violating minority rights (Gregory&Vaentine, 2009). It is also notable that
during the Government of President Asif Ali Zardari a separate Department was
established in the name of Department of Human Rights & Minority Affairs for the
protection of Minority rights. This step was warmly welcome by the common people
and the leadership of minorities. In the general elections of 2013 the new government
was established in the Premiership of Mian Muhammad Nawaz Sharif the President of
Pakistan Muslim League (N). The government took many measures for the promotion
and protection of the rights of minorities throughout Pakistan. Especially the Punjab
Government allocated funds generously for the welfare and uplift of the depressed
families.
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Analysis
The Christian community, no doubt, led a very smooth and comfortable life in
India during Muslim rule. They were quite free to practice their respective religious
rituals and customs. It was only during Aurangzeb Almghir,s rule, when there were
some limited restrictions on religious communities to profess their religious beliefs
freely and openly.
In later Mughals period, the religious communities too had no restrictions and
limitations to worship and build their places of worships. At the arrival of the British
in India, there was a radical change in socio-political and economic life of the natives.
The minorities especially the Christian community think that they are ever
suffering at the hands of the state as well as the society as a result of Islamisation of
the state and the radicalization of the society. In short, the legal and administrative
systems working in Pakistani state have been remained hesitant in providing equal
rights to the minorities. The issues facing by religious minorities must be resolved as
early as possible by the state if Pakistan has to protect its society against violence,
instability and chaos.
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Anjum, M. (2012).The role of Christians in the freedom movement of Pakistan: An
appraisal Pakistan Journal of Social Sciences, 32(2):
Arnold, T.M. (1913).The Preaching of Islam. London.
Ballard, R. (2012). The Christians of Pakistan. Centre for Applied South Asian
Studies.
Bhatti, N..S. (2007).The trial of Pakistani Christian nation. Pakistan Christian Post:
Pakistan.
Brein, J.O. (2006). The constructions of Pakistani Christians identity. Pakistan:
Research Society of Publication.
Brown, L.W. (1956).The Indian Christians of St. Thomas.Cambridge: Cambridge
University Press.
D. Ghosh. (1948). Memorandum to the Constituent Assembly of Pakistan. Modern
Calcutta: Review.
David, S. I. (1984). Save the heathens from themselves. The evolution of the
educational policy of the East India Company till 1854.ICHR, XVIII (1): 19-
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Dharmaraj, J. S. (1991). A Brief Review of Alexander Duff, English education and
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Dharmaraj, J. S. (1993). Colonialism and Christian Mission: Post-Colonial
reflections. New Delhi: ISPCK.
Downs, F.S. (1992). History of Christianity in India Volume V, Part 5. Bangalore:
The Church History Association of India.
Faruqi, M. (2011). A Question of Faith. Jinnah Institute: Islamabad.
Esteves, S. (1994). The Christian message. Bangalore: Asian Trading Corporation.
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Ghazala and Khan, S. (2014). Religion, politics and the Christians of Pakistan: Is
KPK a better option. Middle East Journal of Scientific Research 21 (6): 975-
983.
Gregory, S. (2008). The Christian minority in the Islamic State of Pakistan.
Gregory, S.R. and Valentin, S. R. (2009). Pakistan: The situation of religious
minorities. New York: United Nations High Commissioner for Refugees.
Ispahani, F. (2013).Cleansing Pakistan of Minorities. New York: Hudson Institute.
Jain, D. (2008). Democracy in South Asia: A critical appraisal. South Asia Politics, 6
(10): 49
Jalalzai, M. K. (2005). Islamization and minorities in Pakistan. Lahore: Jamhoori
Publications.
Jivan, J.J. and Jacob, P. (2012).Life on the margins. National commission for justice
and Peace (NCJP)
Joseph, T.B. (1987). The New Testament and early Christianity. New York:
Macmillan Publishing Company.
Majid, A. (2014). Minorities in Pakistan.JPHUS, 27(1): 44-56.
Malik H. I. (2002).Religious minorities in Pakistan.Minority Rights Group
International.
Neill, S. (1940).Builders of the Indian Church.Kottayam: C.M. Press.
Panikkar, K.M. (1988).India through Ages.New Delhi: Discovery publishing house.
Paul, J.A. (2014). Representation of religious minorities in Pakistan print media: A
study of Daily Dawn, The News and The Nation. American International
Journal of Contemporary Research, 4(1):
Renan, E. (1875). The history of the origins of Christianity.London Methison & Co:
London.
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NCJP, (2007) A Report on Minority Issues in Pakistan. National Commission of
Justice and Peace: Lahore.
Shamsi, A.H. (2011). Social status and political participants of Christian minority in
Pakistan”
The New Encyclopedia Britannica. (1997). (NEB) Vol. 3 15th edition (Chicago:
Encyclopedia Britannica Inc.
Tisserant, E.(1957). Eastern Christianity in India.London: Orient Longman.
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(https://www.scribd.com/document/356255933/Christian-Missionary-Activities-in-
India-HISTORY-and-GENERAL-STUDIES)
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CHAPTER 4
SOCIAL ISSUES AND PEOPLES’ RESPONSE
Majority of the Christians live in the urban areas of Punjab. They have
emerged as real fighters for their constitutional rights in recent years. They frequently
demonstrate for their socio-political and economic rights in urban areas. Their life has
worsened due to continuous discrimination. Apart from economic help, their rights
were well supported by the Western world as well. International media in particulars
has given substantial coverage to their exploitation. The religious minorities
especially the Christian community of Lahore suffers from gross human rights abuses
by the state. There are certain such laws which discriminate against the Christians
exposing them to legal prosecution and extra-judicial persecution by some of the
extremist elements.
The study is focused on the issues and challenges of the Christians minority of
Lahore and the possible solution. It is quite imperative to understand the real nature of
their problems and the factors which are responsible in creating such adverse
situation. The research will explore the situation of religious minorities especially the
Christians relating to their identity, in acquiring jobs, about their social status,
difficulties at worship places and in accessing education and health facilities.
The Christians of Lahore are marginalized in the society and are bound to live
in a grimy condition. They suffer from inferiority complex and perceive as the general
public have the feelings of hatred towards them and they are socially excluded from
mainstream of society. People usually have very limited interaction with them
because people consider them untouchable. They are facing marginalization and
victimization in provision of education and health care facilities. The state institutions
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also show negligence concerning their day to day problems. The existing laws still
wait to be implemented to resolve issues facing by the Christians of Lahore. Pakistan
has remained a capricious place where religious minorities have to face the issues of
insecurity and maltreatment. Freedom of expression and faith came under severe
threat in Pakistan.
4.1 Employment issues
To get employment in public and private sector is the basic right to all to meet
their needs. Although, the Christians have equal right to apply for any job but they
think that they are not entertained for being non-believers. One of the Christian
respondents told: “I applied for a job and passed the written test but during interview,
I was rejected just because I belonged to religious minority.”
Non-Muslims have to face structural obstacles and socio-political barriers in
job seeking (Church World Service, 2012). Although, the government has increased
quota up to 5% in jobs for educated religious minorities, but sometimes they are
manipulated due to lesser number of seats (Sheikh, 2009). Religious minorities are
mostly employed in low rank jobs like sweeping, the farming and in the brick, carpet
and glass industries. Unpleasant workplace’s environment leads to psychological and
health problems in religious minorities. The Christians are unable to get high post
both in public and private sectors because they are considered untouchable by the
majority (Malik, 2002).
Very few minority members are promoted to grade 21 or 22 officers in civil
and military bureaucracy. There are very less number of blue collar jobs for minorities
including Christians (Islamabad Policy Research Institute, 2012). A number of
people belonging to religious minorities suffer social and economic exclusion, on the
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basis of “who you are”. This is quite insulting and humiliating for them as they are
aliens (Beall, 2002).
The Christians are engaged in small and low level works because of their poor
economic level. The people of high castes Christians are economically strong but
they are few in number. The religious minorities are 0.37 percent in public and private
services. Christians are better compared to other minority communities. There are
many foreign religious propagators who have contributed a lot to upgrade their
economic status. The International Human Rights Organization also keep on revising
their issues. The Christians have maintained better status due to twin factors of
education and outside monitorial as well as political support (Singh, 2007).
4.2 Social Exclusion
Religious minorities including the Christians suffer from social discrimination
in daily routine of life. They consider themselves as the 2nd class citizens of Pakistan
as majority of the people name them as untouchables. There is also marginalization of
religious minorities in federal and provincial superior services of Pakistan (Pakistan
Institute of Labour Education & Research, 2009).
The people of Christian community are usually engaged in collecting garbage
and waste in towns and homes. Christian sweepers are regarded as “polluted” on the
basis of their work associated with waste collection. They are also called “Chura”
means impure and therefore are facing stigmatization (Beall, 2000). There are
confrontational posters in the streets and shops against the religious minorities (Malik,
2002).
Religious minorities are facing persecution and threats publically. The state of
religious minorities is being deteriorated sharply (Human Rights Watch, 2013). The
religious minorities are excluded from the mainstream socially and physically. They
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are forced to live in isolated settlements. They themselves do not look after the poor
people of the community as the government nor does any other organization provide
sufficient funds to raise their standard of living (Pakistan Institute of Labour
Education and Research, 2009).
The Christians face severe problems living in localities as when they go to the
shops or markets of the Muslims, they even cannot touch the vegetables, fruits or
other eatables. They have no access to B-form and national identity card at NADRA
because they are unable to prove their parents, marriage (Shaikh, 2009). The
Christians have contributed a lot to the social and economic sector development of
Pakistan ever since. Missionaries have built marvelous educational institutions and
hospitals. They have been remaining peaceful even in the worst circumstances and
frustration. They have undergone social inferiority and degradation with patience.
The Christians have yet to attain social and economic mobility (Rais, 2004).
The minorities are subjected to physically assaults, stigmatization and
persecution in Pakistan because of ever-increasing trend of militant Islamic outfits.
They are marginalized and underrepresented in all walks of life. They have no share
in power, resources and decision making and they have been socially secluded (Riaz
& Khan, 2012).
One of the Christian respondents of Lahore, Mr. Shahid Masih said that the
Christians are not deemed clean and the general public often shows discriminatory
behavior towards them. For example, the Christinas cannot touch even the vegetables
and fruits with their hands while buying such things. He also said that they have full
religious freedom to worship at home and in churches but they cannot celebrate their
festivals publically.
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The Christians are of the view that they perceive violence in the social
structure which compels them to flee for their safety and better life, if they get any
opportunity. But they have limited resources to migrate to some safer places; they
continued to live with fear and intimidation.
4.3 Religious issues
The Christian community of Lahore thinks that they are severely discriminated
and humiliated on religious grounds. They are named as ‘Chura’ or ‘Esai’ and
untouchables. In this way, they are forced to perceive that they are treated as if they
are the creature of another world. Nazir S. Bhatti in his book writes, “The Christian
leadership and the common people do not feel safe and secure. The extremist Muslims
attack even kill them whenever they get a chance or to get some undue benefits. They
think that Bishop John Joseph was slain only on religious grounds (Bhatti, 2007).
Minorities, being identity groups, need legal and constitutional safeguards for
their security and to preserve their culture and religion in the state that is majoritarian
in character. The Christian minorities are often under the violent Islamist attacks just
because that they are viewed by militants as allies and agents of the Christians living
in the western countries. The hard-line Islamic fundamentalists consider that the idea
that religion is different and separable from the state is absolutely Christian (Robert,
2005).
4.4 Family laws – still a dream
Ideally, a state should have secular and universal laws under which all the
citizens irrespective of their gender, religion, caste or creed, must be treated equally as
per the constitution of Pakistan. The state must draft laws in accordance with the
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religious values of all the religious minorities. It is imperative to trial each individual
as per his faith particularly under the matters of personal/family laws.
The existing personal laws or marriage and divorce laws for Christians of
Pakistan are almost a century old and incompatible to the present human rights
situation. The main purpose of drafting personal laws is to create conducive
environment for all the religious minorities including the Christian community, so that
they are free to exercise their religio-cultural practices. There is urgent need for
legislation in this regard which will provide basic human right without any
discrimination or threat of faith based intimidation or violence to marginalized
religious communities.
The British government approved the “Christian Marriage Act, 1872 that is
not applicable, considering the needs of modern times. Even some basic rights like
that of being able to get the registration of their birth or marriage. The protection and
promotion of the rights of all the minorities including the Christian community should
properly be protected.
In this regard the Catholic Commission for Justice and Peace (CCJP), under its
project; Freedom of Religion and Belief has taken up the task to draft the necessary
principles of personal/family laws for Christian community and necessary
amendments in existing laws of minorities. In order to achieve this goal, the
commission held Focus Group Discussions to identify the thematic areas and finalize
the content of the laws. The participants of Focus Group discussion belonged to
different fields of life, such as lawyers, judges, social activists, experts, scholars and
the members of parliament. The participants actively contributed during the Focus
Group Discussion and shared the following recommendations for personal laws.
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1. Judicial process must be understandable and approachable for religious
minorities including the Christians.
2. There should be a mechanism of registration of the children and marriages
to avoid the problem of illegitimate marriages.
3. The age of marriage for male and female should b at least 18 or more.
4. There must be easy option of divorce for marginalized communities.
5. Women should also have right to divorce.
6. Special task force should be formed in order to protect the religious
minorities in the light of the honourable Supreme Court’ order of June 19,
2014. It was suggested that religion should not be the part of personal
laws instead; it should be treated as secular law which is beneficial for the
public.
7. There must be a coordination and mechanism between judiciary and civil
society organizations.
8. An official based mechanism of Data Collection of cases of minority rights
violation should be recorded.
4.5 Proposed amendments in Christian marriage act, 1872
The Christian marriage Act, 1872 and the Divorce Act, 1869 was promulgated
by the British, for the people who professed Christian religion in the Indian
Subcontinent. These particular acts included the British, the Anglo Indians as well as
native Indians. Till now, these acts are acted upon in Pakistan with only a few
procedural amendments. Thus, it is essential to add necessary amendments in the Act
to make it to the modern needs.
Part VI, Marriage of Native Christians Section 60 (1) of the Christian
Marriage Act, 1872 states that the age of marriage for a male is 16 years and for
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female 13 years. The age mentioned in the act is in contradiction with international
laws and standards.
Therefore, the commission would like to appeal that below mentioned
amendments should be considered a replacement of part VI, marriage of Native
Christians Section 60 (1) of the Christian marriage Act 1872.
1. The minimum age limit for both male and female should not be less than 18
years at the time of marriage.
2. The persons willing to marriage should also provide their National Identity
Cards for the validation of their age.
3. Both husband and wife shall be given equal rights for to the closure of
marriage with a logical reason.
4. Children despite their gender receives equal share of inheritance.
5. Religious conversion will not be valid until the child reaches the age of
maturity.
The aforementioned amendments given by the Christian experts should be
considered by the government officials. The Christian minority needs to amend and
implement the personal laws to meet the requirements of international standards. It is
the obligation of the present govt. to make the above amendments the integral part of
the constitution of Pakistan (Chaudhry, 2015).
4.6 Blasphemy laws
Blasphemy Laws have grave social and psychological implication for religious
minorities living in Pakistan. These laws are used targeting members of religious
minority communities and dissenting Muslims. The four laws were, first of all,
formulated by the British Colonial Administration to deal with blasphemy. The
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general laws were first codified in 1860 by British rulers in India about defiling
monuments.
The blasphemy laws were Islamized under 1980s President General Zia-ul-
Haq Islamized the blasphemy laws by making modifications when the PPC (Pakistan
Penal Code) Ordinance 1982 was amended Section 295-B including the punishment
of life imprisonment for those if whoever willfully defiles or desecrates a copy of the
Holy Quran (Sethna,2014). Section 295-C was added in 1986 which imposes the
death penalty, or a life sentences to those whoever defiles the sacred name of the Holy
Prophet Muhammad by speaking or writing. A Karachi-based human rights lawyer
said that these amendments in the PPC are humiliating and discriminatory.
Majority of the leaders among the Christians have objections on the vague
language of blasphemy laws which does not make it clear to judge the offender’s state
of intention or state of mind. It, in fact, hands over authority to common to misuse of
these laws especially radical Muslims in particular have subjugated the law to target
religious minorities. (Ballard, 2012).
In Pakistan many cases of blasphemy have been registered not only on non
Muslims but also on the Muslims on equal grounds because of its sensitive nature of
the issue (Khan, 2012). The Christians, in particular, are of the view that blasphemy
laws are made for them and implemented on them. Their condition is going from bad
to worse with every passing year in the discourse of religious violence. Fictitious
allegations of blasphemy are leveled against the Christians are a common
phenomenon. Extremist elements among the Muslims have often invoked Blasphemy
laws to pester Christians. These laws are frequently exercised in personal rivalry and
land dispute (Khan& Rafi, 2014). Moreover, “Blasphemy charges reportedly are
usually brought as a result of personal revenge.” An eleven year old girl Ramsha was
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accused of burning the pages of the Holy Quran and this act was considered a
violation of blasphemy law, although she was a mentally challenged. A religious
Islamic cleric arouse the feelings of the Muslims with hate speech and claims that the
killing of “blasphemers is the work of Allah” (Khan& Rafi, 2014).
In September 2000, a Hindu woman distributed sweets in Dalbadin the border
town of Balochistan, Iran and Afghanistan. She used some papers of an old book to
distribute sweets. A few persons belonged to Muslim Community brought the sweets
from the lady. The fundamentalists accused the lady of using the pages of the Quran.
Thousands of people attacked the Hindu population of Dalbadin to take revenge.
Almost 20 buildings were damaged. The local temples were also damaged. Police
remained a mute spectator during entire episode (Singh, 2007).
The Christians have grave concerns about the misuse and misinterpretation of
blasphemy laws which is becoming the main cause of intolerance in Pakistan.
Blasphemy laws should not be misused by anyone otherwise it would encourage to
promote intolerance and vigilante justice in society. Actually, lack of education in
Christian Community resulted in violence and riots. The religious Muslims are also
responsible for such horrible incidents as they follow mob not their senses.
4.6.1 Major incidents related to blasphemy laws
Blasphemy related cases carry a mandatory death penalty since 1991. The
Christian leadership thinks about blasphemy laws “a lethal weapon in the hands of
religious extremists.” In July 2002, a Christian scholar and intellectual convicted of
blasphemy was shot dead in the hands of a radical Sunni. L.A. Rehman, Director of
the independent Human Rights Commission of Pakistan (HRCP), emphasized that the
lower courts in the state of Pakistan cannot take the risk of acquitting the person
involved in blasphemy cases. A Supreme Court advocate said,
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“I cannot dare to file a petition in court that this is a discriminatory provision of law.”
(Ballard, 2012).
In 2005, as a random sample to illustrate the trends across the country, the
cases registered under the blasphemy laws are as follow:
Table 11
Cases under blasphemy laws 2005
Religion Punjab Sindh NWFP Total %
Muslim 13 03 02 18 55
Ahmedi 05 01 - 06 18
Christian 02 - 01 03 090
Hindu 01 - 01 02 06
Unknown 03 - 01 04 12
Total 24 04 05 33 100
The number of cases against non-Muslims is certainly lower than those
registered against of Muslims (over 96%) in the total percentage of the country, they
are alarmingly high 55% of blasphemy cases were registered against Muslims, but the
45% cases registered against minorities whereas they amount to less than 4% of the
population, is alarmingly high .Most of people who were punished under the
blasphemy laws belong to poor classes. Even eminent people from the elite classes
have been arrested or threatened under the provisions (Rehman, 2012).
The blasphemy laws have been repeatedly criticized and condemned by the
liberals within the country and international writers and observers as severe
contradiction of freedoms of expression. The religious extremists sometimes take
advantage of these laws and use them for to persecute minorities especially the
Christians. In 2009, In a report, the UN Committee on the Elimination of Racial
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Discrimination observed and noted that Blasphemy laws are used in a prejudiced and
biased manner against religious minorities in Pakistan (FIDH, 2015).
The Human Rights Commission of Pakistan (HRCP) reported that fifteen
cases of blasphemy were registered in 2001 against the Minorities as well as the
Muslims. (HRCP, 2002). The blasphemy laws have worsened the situation throughout
the country and religious intolerance has been increased. (Rehman, 2002).
In Pakistan, the blasphemy laws are particularly malicious. There is no clear
definition of blasphemy, which empowers the accuser to decide if a blasphemous act
has been occurred. Penalties for false accusation are not the part of blasphemy laws,
that’s why these laws must be executed after thorough and impartial investigation.
(USCIRF Annual Report, 2015).
4.7 Concerns relating to education
Education is not an end but means to an end. Education plays a tremendous
role in nation building and awakening to the issues of Human Rights. Education is a
source through which the Human Rights struggle can be inspired. Education is an
inherent right to everyone at all levels which must be provided without any
discrimination. The International Declaration on Human Rights and its Article 28
states,
“Education is an essential right for everyone without any discrimination.”
The Article 22 (3) of 1973 Constitution of Islamic Republic of Pakistan
guarantees full freedom of education. It has been stated in the Constitution that
anybody who is studying in an institution should not be taught other religious texts.
There has not been discrimination against the minorities on the behalf of the State. No
educational institution, run by the government, can discriminate into the process of
admission on the basis of caste, colour, community or the birth place. Even the
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religious institutions have freedom to impart education about their religions (Singh,
2007).
The Christian community living in Pakistan generally and of Lahore
particularly think that the education system in Pakistan is discriminatory in its content
and is not proactive of minorities. The history of Pakistan has been distorted in telling
the realities and has failed to appreciate the role and services of non-Muslim
minorities in state building. There is also discrimination in the context of admissions
to schools, colleges, universities and professional institutions. Quota system is too not
implemented in true letter and spirit and many of brilliant and genius students are
deprived of getting admissions in higher educational institutions. In 2009, the UN
Committee on the Rights of the Child advised the government of Pakistan to ensure
that it is the choice of the children whether or not to participate in religious education
classes (FIDH, 2015).
According to a survey-based HRCP study ‘enhancing religious understanding and
promoting tolerance in education’ extracurricular activities in public schools were
centered on both nationalistic and religious themes. The survey led to the conclusion
that public schools in Pakistan did not promote religious intolerance. There were
differences of opinions on promotion of religious tolerance and interfaith harmony
through extracurricular activities at school 84 percent of the teachers said that such
activities held at schools promoted religious tolerance and mutual harmony. But, 59
percent students are in favor of such activities so that understanding among students
of different faiths may develop. It also appeared from the survey that female teachers
and girls were more active promoters of religious tolerance and mutual peace (Sheikh,
2009).
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The text books at school level in Pakistan are highly propagandist. History of
Pakistan and events of the past have been taught to the students in favour of
aggressive nationalism and use Islam to validate the policies of the state (Aziz, 1993).
Social Development Policy Institution (SDPI) issued a report on the education
system of Pakistan and analyzed that General Pervez Musharraf raised the slogan of
“enlightened moderation”, but these aspects of the textbooks could not be changed in
their whole (Nayyar & Salim, 2003).
A report on the education of religious minorities in Pakistan tells us that being
a compulsory Islamiyat is taught in all schools. Non-Muslim students have to attend
classes of Islamiat as well in state run schools in Pakistan. The non-Muslims wish to
study Ethics in place of Islamiyat so that they may have some knowledge about their
religion. The most perilous aspect of this situation is that the teachers often force
these students to sit in Islamiyat classes” (Salim, Nosheen & Leonard, 2008).
This hard fact is that the teachers coming from the lower middle class
backgrounds are extremely narrow-mindedness against non-Muslims. Teachers must
be appointed from Christian community to teach ethics to the non-Muslim students.
The small communities are seeking a sense of identity. Human Rights organizations
are serving by recording data about the concerns and conditions of these marginalized
communities (Rahman, 2012).
In 1972, the then Prime Minister and the founder of Pakistan People’s Party
Mr. Z.A.Bhutto nationalized all the educational institutions including the missionary
established schools and colleges. The Christians made severe protest against the step
of the government but to no vial. According to a spokesperson of Christian National
Party, the children have been compelled to take Arabic as a subject. They are unable
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to get their children admitted into government sponsored institutions because of this
socio-economic pathetic condition (Singh, 2007).
The students of religious minorities including the Christian community are
facing problems and hurdles in acquiring education. Although the constitution
guarantees equal opportunities of education to all irrespective of caste, colour and
religion yet the curriculum of public schools included insulting remarks in textbooks
against religious minorities especially Christians. The Christian students are least
satisfied due to their Muslim teachers’ biased behavior with them. Actual educational
problems of minorities have been manifold since the creation of Pakistan. Social
organizations are doing a great deal for the protection of human rights of the religious
minorities but they are not perfect in their educational growth to the available
constitutional guarantees, and political opportunities are based (Gill, 2006).
There is a great objection of (USCIRF) United States Commission on
International Freedom on the curriculum of text-books taught in the public schools
and privately-run ‘madrassas’ that this is a deliberate effort to devalue religious
minorities. The students generally are not taught about the value of religious tolerance
and mutual harmony” (USCIRF, 2015).
All the religious minorities including the Christians and social organizations
have unanimously given the following recommendations to improve and empower the
non-Muslims in the field of education:
1. Curriculum must be value based.
2. Prejudiced material against the other faiths in the text-books must be
removed.
3. Conferences and seminars must be conducted that may bring harmony and
tolerance.
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4. Teachings of other religious beliefs should not be discussed in class.
5. Lectures must be conducted to promote moral and human values and
social harmony.
6. Degradation, insulting language and fake stories about the other faiths
must do away with from the text-books.
7. Lessons consisting on harmony, tolerance and human rights must be
incorporated in the curriculum.
8. There must be teachings on moralities and ethics on regular basis in the
assembly regardless of any religion.
9. All of the educational institutions run by Christian Missionaries be
denationalized as early as possible which were nationalized in 1972.
10. 20 extra marks of Hifz (reciting the Quran by heart) for the Muslim
students must be withdrawn because of its discriminatory nature.
11. While filling the admission forms there must be the column of all religions
that exist in Pakistan.
12. Services and role of the Christians in Pakistan movement and for the
development of Pakistan should also be given due importance and weight
age. Students of the Christians minority should also be given permission
celebrate functions on their religious festivals in schools.
13. Training sessions must be conducted for promoting the culture of tolerance
among the students at all levels.
4.8 Religious intolerance, extremism and violence
The most shocking and painful event that occurred in the early twenty first
century is the unbelievable scale of religious extremism. Since 9/11 hardly a day goes
by when a violent or religiously motivated act of extremism is not committed. The
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Vatican officials are reported to have claimed that an estimates 100,000 Christians are
being killed annually for their faith. People of other faiths are also facing adverse
circumstances throughout the world; even the Muslims are also suffering greatly from
Muslim extremists. Religious extremism exists in Pakistan both at individual and
institutional level and continues to grow with the passage of time. Christians and
Muslim Minority Shi’ia have suffered much from Muslim extremism (Kamil, 2015).
In October 2001, some armed Muslim extremists attacked Christian
worshippers in St. Dominic Church Bahawal Pur. Almost sixteen Christians as well
as a policeman were killed and hundreds of them were injured. In March 2002, The
Protestant International Church Islamabad was attacked with grenades in March 2002
in which five people gave up the ghost and nearly forty were injured (Taylor, 2002).
In August 2002, a Church was attacked in the Christian Hospital Taxila in
which three nurses died and more than 20 people were injured. In 2005, Yusuf Masih,
a Christian exchanged some hot words with a Muslim Kalu, who got furious and
threatened him with horrible consequences. He later accused Yusuf of defiling the
Holy Quran. About 1500 extremist Muslims attacked Christian Colony and burnt
three Churches and dozens of houses (Walsh, 2005).
Keeping the worsened condition of the religious minorities in Pakistan a US
panel recommended the US government to add Pakistan to a blacklist of violators of
religious freedom and human rights. In its annual report this commission said that
Pakistan characterizes the worst situation of religious freedom in the present world
among the countries that are not already on the US blacklist. Mark Kellner also noted
that Pakistan is practicing in oppressing and targetting religious minorities. Minority
Rights Group International, in its annual report of 2007 and 2008 has placed Pakistan
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in the top ten of its lists of states committing violations of minority rights (Malik,
2002).
In July 30, 2009 sixty four houses were burnt to ashes and there was
desecration of the Holy Bibles. Three such incidents took place only in two months in
the cities of Shanti Nagar 1997, Sangla Hil 2005and Balmniwala 2009. Unfortunately,
all these incidents took place in the Government of Pakistan Muslim League (Nawaz)
or (Quaid-e-Azam) (Paul, 2014).
Faith-based violence, incitement of hatred and targeted killings are applied
even on the minority Muslim sect, ‘Shias’ and they are frequently attacked for their
religious beliefs. State collusion is another factor which makes minority persecutions
more rampant. Religious communities of minorities remain under direct threat from
extremists. An enraged mob killed a Christian couple by burning their bodies in a
brick kiln where they worked. The couple was alleged to desecrate the Quran. The
government must ensure the fool proof security arrangements for the vulnerable
Christian Community that is threatened persistently. This climate of impunity is
persistent and the responsible persons hardly brought to justice (Sethna, 2014).
The death of Samuel Masi and Nasir Masih in 2004 illustrates such
horrible examples in Pakistan’s history. The Pakistani Christian NGO, Center for
Legal Aid Assistance and Settlement (CLAAS) has summed up the overall situation
of Christians in Pakistan in the following words:
“Christians in Pakistan are living in constant fear and uncertainty being
marginalized in their own land. They are being maltreated, and discriminated against
socially, economically and culturally. The majority of the Muslims are not willing to
give them the due status as equal citizens of Pakistan. Their land is being taken from
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the Christians by the extremist Muslims from. The Christian women and children are
often been abducted and forcibly converted to Islam” (Saeed, 2002).
For the past several years, the Pakistani governments have failed to provide
protection to minorities from faith-based violence which has resulted in rising
religious intolerance. In 2009, anti-Christian Violence erupted in Gojra in the
province of Punjab and eight Christians including four women and a child were killed.
Even after five years no one was found guilty, and it was a common perception that
the perpetrators would not be punished (FIDH, 2015).
The Centre for Research and Security Studies, during its survey in 2012
shows an increase in blasphemy cases accusations in 2011whereas a single case of
blasphemy was registered in 2001(CRSS, 2012). HRCP Chairperson Zohra Yusuf
said that many of the religious minorities’ members believe that they don’t have a
right to representation by lawyers. She also cited the murder of Justice Arif Iqbal
Bhatti who had received numerous death threats and was murdered in 1997 because
he had acquitted two Christian boys in a 1995 blasphemy case. (Sethna, 2014).
The UN Special Rapporteur showed his concerns in a meeting that the
judiciary in Pakistan operates in the climate of fear and they are reluctant to make
independent decisions because of the threatening behavior of some extremist
organizations of the Muslims. (UN Human Rights Council, April 4, 2013)
Christian community feels as they are aliens and frequently victimized and
threatened. In January 2011, Salman Taseer of Pakistan Peoples Party the Governor of
the Punjab was killed by his bodyguard, Malik Mumtaz Qadri in Islamabad. Salman
Taseer called the blasphemy law as ‘black law’ and often spoke in defence of Asia
Bibi a Christian woman of fine who was sentenced to death for blasphemy. Mumtaz
Qadri said that his religious feelings were hurt; therefore he killed Salman Taseer for
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his opposition to Pakistan’s blasphemy laws. Mumtaz Qadri was sentenced to death in
Nawaz Sharif’s government.
In March 2011, Shahbaz Bhatti, Federal Minister for Minorities in Pakistan
was shot dead in Islamabad by a religious extremist. He was advocating and fighting
for religious freedom to the minorities. He was outspoken to bring changes to
Pakistan’s blasphemy laws. Tehrik-i-Taliban claimed responsibility for the murder
calling him a “known blasphemer” and warning: “We will continue to target all those
who speak against the law which punished those who insult the prohet.” Mr. Bhatti, in
an interview, just before his death said, “The forces of violence militant banned
organizations want to impose their radical philosophy. I believe in Jesus Christ who
has sacrificed his own life for us. I am ready to die for this cause. I am living for my
suffering people and I will die to defend their rights.”
In 2012, a Church owned site, homes of the poor Christians and a school was
demolished. Some families living on the two-acre site in Lahore were asked to
evacuate their homes at once. All the buildings were destroyed; therefore a number of
victims spent night in camps at Allam Iqbal Road in Lahore. Bishop Sebastian Shah
said that the Church had proof of ownership and he accused the Punjab government of
“carrying out a criminal act of land-grabbing.” He added: “What the state government
of Punjab has done a brutal act of injustice”.
The Muslims generally assume that they are superior to the Christians and
their religion Islam is better than Christianity. The extremist Muslims commit violent
activities with impunity. Some extremist groups like Tahreek-e-Taliban Pakistan
(TTP) often destroy Churches and attempt to kill Christians. On March 15, 2015,
There was attack on two Churches in Youhanabad near Lahore by the extremists.
Almost twenty Christians were killed and dozens were injured. Later, Christians, too,
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burnt two Muslims passing by that incident. On May 24, 2015 a Christian was
attacked on the accusation that he has desecrated the Holy Quran in Gulshan-e-Ravi,
Lahore. A wide-spread discrimination exists in Punjab particularly.
Michael Nazir Ali observed:
“There is such a lot that the Christian Community does in Pakistan, in spite of
the terrible persecution and discrimination that it suffers. In a desperate appeal, Nazir
Ali asked Army protection for Churches and Christian institution”. Theodore writes,
“There is a series of incidents of violence against Christians and an escalation
in blasphemy cases. Pakistani Christians have migrated to Thailand, Sir Lanka and
Malaysia in seeking asylum, waiting for their turn in UN camps.”Nazir S. Bhatti, in
his letter to the Secretary General of UN claims that 80% Pakistani Christians wish to
gain refugee status from the UN. Majority of Christians are living in ghettos, neither
secure nor safe. This thing has seriously affected the Christian-Muslim relations and
meaningful dialogue to bridge the differences. The serious issues facing by the
Christian minority of Lahore must be resolved by the state institutions.
Bishop Michael Nazir Al writes that the blasphemy laws have suppressed their
freedom of belief and of speech. It has resulted in a ghetto mentality amongst them
and removed them from the domain of public life. There is an increase in internal
conflict because of religious extremist attacks against religious minorities and even
Muslims. There is a dire need to tackle this situation without deviation. The
government must initiate process that would engage religious leaders to start inter-
faith dialogue and tolerance building at all levels. Appointments of social officials or
ministers must be ensured to curb right wing hardliners from vigilante justice.
Activists and other International organizations have reminded that minorities lack
police protections and legal assistance. Pakistan’s minorities consider this a sword of
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Damocles hanging over their heads, therefore, the future for religious communities
especially the Christians have become more insecure and threatened.
4.9 The fate of human rights defender- threats and death
Those people who advocate and fight for the socio political and economic
rights, have been suffered intimidation and threats. In 2011, Punjab’s Governor
Salman Taseer received serious threats when he openly advocated against
discrimination of minorities. Ultimately he was murdered by one of his own guards in
Islamabad. He also supported a private member’s bill moved by Sherry Rehman in the
Parliament to amend the blasphemy laws.
A very active minority based organization, Minority rights Group International
has Listed Pakistan as seventh among ten countries in the world where people remain
under threat in 2014 because of government policies. In its annual report, it is stated
about the situation of World’s Minorities that hostility towards minorities can range
from intimidation to murder and indiscriminate attacks” (Minority Rights in
Pakistan…, 2014).
Ordinary citizens and key religious scholars do courageously speak to reform
the blasphemy laws. They advocate that Islam is a peaceful religious that prohibits
injustice at all levels. Many urban Pakistani activists have begun to raise voices for
the protection of minorities. Dr. Farooq Khan paid the price for his outspoken stance
by losing his life to a militant’s bullet. Another liberal religious scholar professor
Ghamdi continued to speak out bravely against extremism. At last, Professor Ghamdi
received threats and he migrated to safer Muslim shores of Malaysia (Faruqi, 2011).
Professor Muhammad Shakeel Auly publicized his moderate and liberal
views on Islam as to allow the Muslim women to marry non-Muslim men and so
many comments like this. On these view he began to receive threats frequently for
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many years. In September 2014, the Professor was murdered as he was travelling to
attend the ceremony at the Iranian Cultural Centre in Karachi (Minority rights in
Pakistan…, 2014).
The media is also playing prejudiced role today. The media judiciously reports
conversions of non-Muslims to Islam, most often portraying these as positive stories
but remains silent on the “organized conversions” taking place.A new drama serial
about the life-style and tradition of the Christian community “Baji Irshad” is on air on
Express channel. Some of the Christian leaders raised voice to stop telecast this drama
because they thought that their religion and religious rituals and symbols are
ridiculed.
4.10 Christians’ concerns & Response
It is important to keep in mind the experience of religious minority
communities in Pakistan is diverse. The Christians living in different areas of Pakistan
are not enjoying full human rights. They have to face the issues of poverty, poor
education, insecurity intimation and violence. The Christian minority have some
certain concerns and apprehensions.
i) The introduction of Shari’at benches in Pakistan’s High Court is the main
concern.
ii) Hudood Ordinance of 1979 by Gen Zia-ul-Haq is the major concern for the
religious minorities.
iii) The Christian leadership has serious objection on the Law of Evidence
through which the witness of a minority member is weighted half of a
Muslim.
iv) Blasphemy laws and amendments in these laws especially section 295-B
and 295-C of PPC is the grave concern of community.
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v) The 1985 9th amendment of the constitution was passed in a revised form
through Parliament in 1991 as the Enforcement of Shari’a Act, made
Sharia the supreme law in Pakistan (Gregory, 2008).
4.11 Living in the state of fear
Soon after the creation of Pakistan Christian community began to feel unsafe
and insecure. A renowned Christian scholar and politician, Joshua Fazl-ud-Din noted
that right from the beginning the Christian minority had been harassed and asked to
leave Pakistan. This homeland was established exclusively for the Muslims to live in
accordance with the teachings of Islam. Consequently, even the moderate Muslims
have serious doubts about them and have question mark on the loyalty of the non-
Muslims. They are constantly living in the state of fear insecurity and threat. Survival
of the Christians, the institutions and the churches are their main concerns.
4.12 Mass-migration
Theodore wrote that year 2007 witnessed of major incidents of violence
against Christians and marked acceleration in blasphemy cases. A large number of
Pakistani Christians have migrated to seek asylum in Thailand, Sri-Lanka and
Malaysia because of the worst situation. (Ali, 2014).
Nazir S Bhatti has made utmost efforts for the rights of Pakistani Christians
through his paper Pakistan Christian Post. He requested to the Secretary General of
United Nations in his letter and claimed that 90% Pakistani Christians favour refugee
status from the UN (Bhatti, 2007).
This demand seems a bit of an exaggeration. The Christians, no doubt, have to
suffer at societal level but majority of them are quite satisfied. However, some
organizations of Christians are of the view that Christians neither feel safe nor have
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equal rights as citizens of Pakistan; therefore they are migrating to other countries for
their security.
4.13 Protests
The Christian community has started agitation and protests to make dware of
the authorities and international community about their plight. Many of them were
severely beaten and put behind the bars. Even the government hospitals refused to
treat injured protesters. Some of the Christians blame that Islam justifies to take
revenge but new Testament teaches not to take revenge as taking revenge and
judgment belong to God (Roman 12:19)
Christ’s untold sufferings and his prayer for forgiveness for those who
crucified him is a great lesson and message for the Christians of today to follow their
savior. The song of forgiveness still continues to be sung by the choirs of wounded
souls. Pakistani Christians are proud to add their voice in Jesus’ choir of the Cross.
One of the respondents said that he forgave them and prayed for them that they would
know how precious life of a human being is. It is quite astonishing that ordinary
Christians have been remained committed to have faith in Christ. After horrible
carnages in many of the churches, it was assumed that no one would come to church
but the churches still are filled with people. Christ said, “You will be hated by
everyone because of me, but the one who stands firm to the end will be saved,” (Matt
10:22)” (Matt 24:9).
The Christians are ever ready to take the challenge and fulfill the promise of
Christ to remain firm and faithful till death and receive the crown of life. (Rev. 2:10)
Thus Pakistani Christians vow to continue demonstrating extraordinary firmness of
faith in the situation of extreme persecution. (Kamil, 2015).
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CHAPTER 5
POLITICAL ISSUES
5.1 Political participation as a human right
Political Participation simply means participation of the common people in
the political process by making his opinions and beliefs acknowledged. The term
‘political participation’ is often used to express actions taken by a citizen to resolve a
political issue. It is the fundamental right of every citizen to ensure political
participation in the political system of the country. In this way the citizens may raise
their voice for the smooth functioning of their government it will also provide support
to minority and underrepresented people including women and other segments of
society that may prevent violent political transitions.
Almost all the American citizens take full participation in the US political
system either in voting for a new legislator, serving as a jury, or demonstrating in a
public protest with this belief that their actions are going to have an influence on
American politics in some way. They affirm that this is so important because in this
way Americans can contribute a lot to their communities and be dynamic members of
society. These civic activities are known as political participation, and they are a vital
part of any democracy.
5.1.1 Major Types of political participation
There are many forms of political participation, and the people take active part
intentionally or unintentionally in the political process of political system. Some of
the most common types of political participation are:
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i. Voting:
In democratic governments voting is the most important tool for the general
public to ensure their political participation because in this way a person is given legal
right to take part in the political process in electing their own representatives. These
representatives, later on, act according to the wishes of the people to address their
issues.
ii. Protest:
It is the constitutional and legal right of the people in a democratic and
legitimate government to protest in favor of their demands. Public protest in shape of
demonstrations and processions is also the form of political participation because the
people are making their opinions known apparently with the hope that their actions
will influence in a particular area of politics.
iii. Public Consultations:
Public consultations offer opportunities to ordinary citizens to get together in a
group with their elected representatives to share their opinion, feelings and sentiments
and make accountability of their elected officials.
iv. Jury Duty:
Most of the people hesitate to attend jury duty because of complicated nature
of cases. It is an important type of political participation on the part of general public
because in this way the criminals and culprits are judged by the group of people rather
than a single person, such as a judge.
Other than above there are many other forms of political participation which
are following:
Signing a petition on any issue
Sending a complaint application or letter to any public official
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Highlighting a political issue
Voluntarily run a campaign
Having right to Join a political activist group
Can hold an official position
Occupying a building in an act of protest
Those activities which involve ordinary citizens expressing their opinions by
contributing to the political process are a form of political participation.
Political participation should involve everyone for the smooth and consistent
running of political system. A person reaching at the age of eighteen years should be
able to cast vote or serve on a jury. People who are under the age of eighteen be able
to participate in protests and to attend meetings to express their political will in the
hope that they might influence others.
5.2 All men are created equal
The humanity that unites us all. “Human beings are divided into two groups;
those who divide human beings into two groups, and those who don’t. I prefer the
latter.” After a review of principles and practices that confine the right of governing to
first-class citizens and demote the remainder to second-class status, it is appropriate to
study the alternative. This consists in rejection the assumptions of elitists. It does not
envisage the relation of government to govern as if it were analogous? To that of lions
to lambs, of doctor to patient, of brain to body, of potter to clay, of shepherd to sheep,
or any of the countless similes of this kind. Instead, it affirms the principle that for
purposes of politics the same basic rights are to be accorded to all. If a person is
excluded from full participation in political process, they should be the exceptions,
not the rule and their exclusion should be logical requiring special justification. It is
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based on specific terms not of classes, but of humanity on equal grounds. Within its
categories there must not be the concepts of subhuman or superman. All are placed on
one level, encompassing the whole of mankind.
The philosophers like Locke, Voltaire, Rousseau, Jefferson and Paine place
much emphasis upon the vindication of individual rights to liberty and equality of the
advantages; the greatest appeared to be the relative equality of rights. As Locke
expressed it: “A state of perfect freedom to order their actions… A state of equality,
wherein all the power and jurisdiction is reciprocal, no one having more than the
other”.
If the actual conditions of organized society differed from this, if there were
king and subjects, masters and slaves, luxury and penury, it was not from nature but
the differences derived. Rather, they existed in contravention of nature, being the
handiwork of political man, not of natural man. Let mankind therefore reconstitute
their governments so as to be guardians, not violators of natural right. Such were the
sentiments embodied in the great declarations of the American and French republics.
The first of the truths that Thomas Jefferson pronounced self-evident in 1776 was
“that all men are created equal”. With similar effect the Declaration des Droits de
l’Homme et du Citoyen, adopted in 1793, proclaimed: “Governments are instituted to
guarantee to men the enjoyment of their natural and imprescriptible rights. These
rights are equality, liberty, security and prosperity. By nature and before the law, all
men are equal.” In the mid-seventeenth century during the debates in Cromwell’s
army a Colonel Rainboro, one of the group known as the Levellers, declared:
“Really I think the poorest he that is in England hath a life to live as the richest
he.” The founder of the English Utilitarian, Jeremy, Bentham, remarked that:
“Each person should count for one and nobody for more than one” which is
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perhaps the most brief and least vague formula for equalitarianism ever
expressed in a few words.
In the history of the Great Britain, very few people were granted to vote
during the elections because of some legal restrictions. The state was extending the
institutions for democracy at that time. First Reform Act was passed in 1832 in
Britain. Its general aim was to initiate a closer relation between the parliament and the
people. The electorate in 1833 was 75 percent higher than what it had been two years
earlier; but it was still a mere 4 ½ percent of the whole population. When the British
nation went to cast their ballots in the fall of 1959, over 35 millions of population
exceeding 51 million (69 percent) were registered on the electoral rolls and of these
nearly 28 million voted. Recent figures about registered voters in 2016 were 46.8
million who form the government by casting their votes.
Even in America there were three principal barriers, besides age, that excluded
the majority of the people from the polls, wealth, color and sex. The most
objectionable by far of legal devices employed to deny or abridge the right to vote is
the poll tax still in force in 1958 in five Southern states.
5.3 Breaking down man-made discrimination
The differences of wealth, sex or race should not result in a second-class
citizenship rather individual worth must be more important. For the United States to
inscribe the Thirteenth, Fourteenth and Fifteenth Amendments into constitution for
Britain to enfranchise the working class these are great achievements. The
responsibility remains in the twenty-first century of continuing and completing this
process of breaking down the man-made barriers of segregation, both legal and social.
When such discrimination is removed, however, experience has demonstrated that
individual members of formerly under privileged groups can reach the level
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appropriate to their abilities in the same fashion as members of groups that once were
privileged.
The battle for the suffrage is only one feature of this campaign. Equality has
many applications. Outside the polling booth, it is pertinent to the factory and the
office, the school and university, the street car and swimming pool. Discrimination
between human beings, merely because they differ in race, is no less obnoxious and
no less humiliating to those treated as inferiors whether it occur in politics, education,
employment, or local services and amenities. Much progress has been accomplished
and continues to be made in breaking down the patterns of discrimination. Drawing
the conclusion of the above discussion it can be analyzed that normally and
customarily the many have been governed by the few for the benefit of the few.
Humanity as a general rule has lived under regimes of inequality and privilege.
Efforts to the contrary have been rare and exceptional (Lipson, 1964).
5.3.1 Equality:
Equality and the achievement of human rights need to be based on the recognition
of human differences because both equality and human rights are located between people.
Mona Younis once remarked,
“A life free of fear and want based on security and equality is not a utopian
dream. It is law-international human law.”
In 2006, Louise Arbour, as UN High Commissioner for Human Rights, stated that
because humans are equal according to law and consensus, governments are legally obligated
to ensure human rights protections in the following respects:
Right to life and security of every person;
Right to form association, and expression;
The right to fair trial.
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The right to adequate food, housing and social security;
The right to education;
The right to equal protection under the law;
Freedom from torture and cruel inhuman, or degrading treatment or
punishment;
Protection of vulnerable groups: women, children, racial and ethnic minorities,
indigenous peoples, disabled persons, migrants, refugees and stateless persons.
The aforementioned rights are all premised on the principle of human equality, and
they were hammered out by representatives of national governments. Some state
constitutions include protections for language minorities, some for indigenous people some
for religious minorities and so forth.
International and national human rights laws are crystal clear but monitoring and
enforcement are dreadful. Although, the early conception in the west was that only some were
equal, the world’s people now embrace the idea of universal equality. It can be said that
human are on a path toward the goal of recognizing universal equality. Yet it is a slow
journey (Blau and Esparaza, 2016).
5.4 The purposes of elections
Edmund Burke remarked that the object of their thought is the promotion of
the high-quality objectives for which elections are held preventing their
inconveniences.
Burke means to say that the elections are merely the reflections of the choice
of people and to ensure their welfare would be the prime objective of the electoral
politics.
John Stuart Mill in his book ‘Representative Government’ says,
“To what extent forms of governments are a matter of choice.”
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It is very difficult to discuss profitably whether any electoral system is well or
ill designed. It is now an accepted axiom that the majority should rule. The weakness
today of the theory of “government by consent of the governed” is that it imposes
only a feeble constraint upon the power of parliament itself. It is quite essential
feature that elections must be free and fair in choosing the rulers. Following are the
main purposes of elections:
a) A Parliament is a legal body reflecting the main trends of public opinion.
b) Government acts in accordance with the wishes of the majority of the
popular vote.
c) Representatives possessing extra-ordinary personal qualities are elected to
perform the functions of government.
d) Strong and durable and stable government is ensured.
A system which achieves all these ends, or at least comes as close as possible
to fulfilling each will offer an electoral instrument which can best provide both
democratic and effective government. A system must be devised which will
substantially meet all the requirements without sacrificing any essential democratic
ideal (Lakeman and Lambert, n.d.).
5.5 Electoral system
Electoral systems are currently much in vogue in the newly established
democracies. In these days this system has assumed a position of much importance
and attracted great interest. Electoral systems are usually seen as a big ‘turn-off’
viewing by common people. These are worth examining because they have become
politically interesting. This is the mechanism which keeps the wheels of democracy
properly functioning. In the sphere of elections and representation; parties and party
system; government formation and the politics of coalition electoral systems plays a
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key role. Electoral systems are designed to fulfill the functions such as reflecting the
wishes of voters, producing strong and stable governments, electing qualified
representatives and so on. Electoral System can be defined as,
“Electoral System determines the mechanism by which
votes of the people is translated into seats and politicians
are elected into office by following this process.”
Rules for governing the process of elections are called ‘Electoral Laws’
through which elections are held in due time. The political parties nominate the
candidates and then campaign is started to win the support of public. After the closure
of time votes are counted and after that final results of the elections are declared
officially by the specific department.
5.5.1 Types of electoral systems
There are five main types of electoral systems
‘Non-Proportional’
First past the post Majoritarian systems
Second ballot Alternative vote
‘Proportional’
List Two vote Single transferable vote
Different thinkers have their specific views on representation of the people.
John Adam said that parliament should be a ‘representative sample’ of the population.
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Lord plant explains in this way, “The representativeness of a parliament is accounted
for by its proportionality.” It is a sociological mirroring of society (Farrell, 1997).
5.6 Types of electorates
5.6.1 Separate electorates
The type of elections in which minorities have right to elect their own
representatives separately is called Separate Electorates. When the minorities in any
state fear that they are deprived of their basic rights and they are unable to get due
representation in state affairs and government, they demand separate electorates.
5.6.2 History of separate electorate system in India
It was the All India Muslim League, which raised its voice for separate
electorate of the Muslims of the sub-continent for the protection of their rights before
the partition of India. In 1909, first time in the political history of the Muslims of
India, the British government granted the right of separate electorate to the Muslims. s
The Muslims got sufficient majority in the north-western and eastern regions of India
just because of separate electorate system and this system laid the foundation of
Pakistan.
Some of the political leaders and thinkers thought that it was the policy of the
British government of ‘Divide and Rule’ to establish. Analysing the history of
separate electorate system, it was quite clear tha it was innovation of Prince Aga
Khan, and his colleague Nawab Mohsin-ul-Malk who sepearheaded the association of
Muslims that protect their interests. These two personalities presented demands to the
then viceroy, Lord Minto at Shimla. Prince Aga Khan requested Viceroy for the grant
of ‘separate electorates’ for the Muslims of India. This was the beginning of Separate
Electorate system in India. The Muslims wanted to be granted separate representation
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at all levels. The passing of Indian councils Act, 1909 was a landmark event in the
history of Indian legislature. The 1909 Act fell back on Minto-Morley Reforms.
The principle of separate electorate election was accepted only in the case of
Muslims and was implemented by the Regulations made under the 1909 Act. This
was the effect of steadfast demands by The Muslims has expressed serious concerns
the British type of democracy because in this way the Muslims would remain
permanently subject to Hindu majority rule. The Muslim leadership demanded that
only Muslims should have right to vote for candidates for the Muslim seats.
As a result, 117 seats were kept reserved for the Muslims out of the total 250
seats of the Bengal Legislative Assembly. The principle of communal representation
was also retained in the Government of India Act, 1919.The government of India Act,
1935 introduced federalism in India with communal representation for The Muslims
and Sikhs (Sharma, 2014).
Separate electorate was granted on the request of the Muslims so that they
may be empowered politically to safeguard their interests. Congress won 706 seats of
1771 seats in the elections held in 1937 under the Government of India Act, 1935.
The newly organized Muslim League succeeded in winning 102 Muslim seats. In
December 1945 elections to central Legislative Assembly were held. Congress
claimed that it was the sole representative party of all the Indians and would protect
the rights of all the communities whereas Quaid-i-Azam proclaimed that the Muslims
were a separate nation and wished to establish their own state for their survival. The
results of elections proved that Muslim League was the representative party of the
Indian Muslims because Muslim League won all the 30 seats reserved for the
Muslims in Central Assembly. Congress even lost some of general seats in Central
Assembly. In provincial elections, Muslim League won with overwhelming majority
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of 428 out of 492 seats. It is sheer due to the acceptance of the demand of genuine and
realistic demand of separate electorates that forced the British and Congress to
recognize them as a separate nation. The Muslims were treated as minority before but
now they had adequate share in government at Central and provincial levels both.
Furthermore, the system of Separate Electorates led them towards a separate
homeland of their own named as Pakistan (HistoryPak.com/Separate-electorates/).
5.6.3 Separate Electorate for Minorities in Pakistan
Since independence of Pakistan, joint and separate electorate systems have
been interchangeably experienced for the religious minorities. Separate electorate
was protected for the minorities under the 1956 and 1962 constitutions of Islami
Republic of Pakistan. Then in the regime of General Yahya Khan, joint electorate
system was introduced in place of separate electorate. Again in 1985 during the
regime of General Zia-ul-Haq, separate electorate was granted to religious minorities.
In 2002, joint electorate was reintroduced by General Pervez Musharraf, which is still
in practice.
Religious Minoriteis living in Pakistan demanded a separate electorate for
their true representation in the Assemblies. The representatives of Minorities Alliance
Pakistan spoke at the Karachi Press club about their grievances and declared the
National Minority Day a ‘black day’ saying the minorities were still being victimized
in the country.
Mr. Javed said,
“We have been marginalized for a long time. We demand
separate electorate so that as members of a minority community
we may empower our own people to vote for us without being
depended on anyone else” (Dawn, Aug. 12, 2014).
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5.6.4 Dual Voting Right for minorities
The Christian leadership demanded ‘dual voting right’ and requested the
Election Commission of Pakistan (ECP) to take a serious and effective step in this
regard to ensure their maximum participation in the electoral politics. The two major
religious minorities namely the Christians and the Hindus have expressed their serious
reservations on the joint electorate system which was introduced by former President
Pervez Musharraf in the general elections held in 2002.
In ‘Dual Voting Right’ religious minorities are given right to elect their own
representatives in Parliament and also cast votes for general seat candidates. In the
report of ECP it has been stated that the joint electorate system authorizes the winning
Muslim political parties to nominate minority reserved seats in Parliament and in
some cases they take bribes in heavy amounts. (Islam, 2012).
5.6.5 Joint Electorates
In the joint electorate system, voters belonging to any community are granted
to elect their representatives from the same seat among the contesting candidates. The
representative of a certain constituency of is accountable to the people of all the
communities. All the citizens and voters are politically equal in the eyes of the law
and the state. Any community can have more or less number of legislators in the
Legislative Assembly. Some of the segments among minorities consider the system of
joint electorate quite suitable and favorable but a large portion of minority population
support the separate electorate for the assurance of their political rights. (Khan, 2012).
5.6.6 Objections to the Separate Electorate System
Some of the Christian organizations and personalities raise several objections
to the separate electorate system and indicate their support in favor of joint electorate
system. Some of the objections are following:
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1. This system may bring harm to national unity and harmony because the
members of the majority and minority communities regard themselves as
apart from each other.
2. There should be no such law as may single out and discriminate on the
basis of discriminate on the basis of religion.
3. It is quite impossible for a member of religious minority to contest
elections in a very vast and unlimited constituency (Rehman, 2002).
5.7 Electoral Laws
Laws generally are solid and authoritative rules of conduct enacted and
enforced by the holders of government authority. Electoral laws may be defined as
“Election laws are those authoritative rules which pertain to the
conduct of elections.” Laws of suffrage and eligibility will, for
example, specify the classes of persons who may or may not
participate as voters and candidates.
A cross-national analysis of electoral systems resting on these “ideal types”
might well read like the proverbial text book on comparative anatomy which begins,
“Elephants and butterflies can both fly, except for the elephants.” 5.8
Three kinds of electoral formulae
5.8 Three kinds of Electoral formulae
5.8.1 The majority formula
This formula is applied when a single party gains more votes than all the
opposite contesting parties. A majority is generally means one more than half
of the votes.
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5.8.2 The plurality formula
The plurality formula exists when a single party obtains more votes than the
strongest single party contesting, but the winning party has not essentially
obtained higher votes in total than its combined opposition. It may also be
termed as “first-past-the-post.”
5.8.3. Proportional representation formulae
The principle of proportional representation is applied when each political
party gets its share of seats equal to the share of obtaining votes in the
elections. This principle is called “proportionate shares” (Douglas, 1967).
5.9 Electoral laws for religious minorities
The legal instruments which sketch out the Electoral laws for religious
minorities in Pakistan have clearly been mentioned in the 1973 Constitution of
Pakistan for their representation in National Assembly and provincial Assemblies.
Article 51 of the 1973 Constitution of Pakistan says;
1) National Assembly will consist of 342 members including 10 seats
reserved for women and non-Muslims.
2) Members to the seats reserved for Non-Muslim minorities and women will
be nominated for the reserved seats by the winning political parties
through proportional representation system. The share of such seats would
be determined on the basis of the total seats won by each political party in
general elections.
According to the Act of 2002 promulgated during the President General
Pervez Musharraf, the women and non-Muslims would be nominated for reserved
seats by the political parties on the basis of proportional representation system.
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5.10 The Representation of the People Act, 1976
Section 47-A of the Act states that it is obligatory for the political parties to
submit a list of candidates among minorities to (ECP) Election Commission of
Pakistan for the reserve seats. If any seat falls vacant on account of death, resignation
or disqualification of a nominated member, it would be filled in by the next person in
order of precedent from the party’s list of the candidates
(https://appgfreedomofreligionorbelief.org/media/RESEARCH-DOCUMENT-
1-discrimination-against-religious-minorities.-Analysis.pdf).
5.11 Political participation---legal perspective
5.11.1 Political participation of minorities
Societies all over the world enjoy linguistic, ethnic and religious diversity.
Elimination of discrimination against minorities needs protection through the
promotion and implementation of human rights standards. In 1992, UN Member
States took a bold step in this direction when they unanimously adopted the United
Nations Declaration on the Rights of Minorities. It offers guidance to States to take
concrete measures to strive to achieve equality and participation.
Article 2.3 of this Declaration says, “Persons belonging to minorities should
have the right to participate effectively in decision making process”.
Article 2.4 says,
“Minorities should have equal right to institute their own associations.”
(Declaration on the Rights…,1992).
5.11.2 Effectiveness of participation
It is in fact, essential for all types of minorities to participate in public affairs and
all the fields of life. They must be enabled to combat, social exclusion. Mechanisms are
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required to ensure minority groups to take active participation in national parliament, the civil
service sector including the police and judiciary. They must have a voice in decisions which
affect them. Participation must be meaningful and not merely superficial. Generally, the
minorities are underrepresented in many countries of the world and their issues and concerns
are not adequately be addressed. During its second session in November 2009, the Forum
focused on minority issues and their effective political participation. Mechanisms should
continuously be re-examined and evaluated to ensure their effective participation. (Minority
Rights: International…, 2010).
The Constitution of Islamic Republic of Pakistan clearly states that every
person living in the state has right to participate in the affairs of state without any
discrimination of race, caste, colour, sex and creed. It is essential for the State shall
exercise its authority and powers through the chosen representatives of the people…
(Constitution of Pakistan Preamble)
The local government institutions shall be established by the state comprising of
elected representatives of the certain areas and peasants, workers and women would
also be granted adequate representation”( Article 32)
Some segments from religious minorities severely criticize the separate
electorate system as think that this is the violation of Article 25 of the constitution of
Islamic Republic of Pakistan. As per Article 51(2) of the constitution, any voter who
has attained the age of minimum 18 year has legal right to cast vote under the joint
electorate system. Moreover the voter must be a Pakistani national. Separate
electorate lists were prepared for Ahmadis because constitutionally they have been
declared non-Muslims. The Ahmadi community decided to boycott the 2013 general
elections as a protest against discriminatory attitude by the government. They raised
some following points:
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1) Every person living in any part of the world has equal right to participate
in the affairs of the government.
2) Everyone has right to do public service on equal grounds in his country.
3) The will of the persons shall be the basis of the power and authority of
government and this will be expressed in general elections.
4) The principle of equal suffrage will be implemented by equal free voting
procedures”(Universal Declaration of Human Rights, 1948)
5.12 Electoral History of Pakistan
The British, after occupying the sub-continent decided to conduct elections to
involve the local population in the political sphere. They allotted the seats to the
religious communities on the basis of separate electorate system. After the creation of
Pakistan, the first provincial election was held during 1951 to 1954 on the basis of
separate electorate.
The people and the leaders from East Pakistan presented their demand to
conduct elections on the basis of joint electorate system, while the leaders from
western wing were in favour of separate electorate. The East wing Assembly favored
the joint electorate system whereas the western Assembly voted in favour of separate
electorates. However, in 1958, the government of General Zia-ul-Haq conducted non-
party elections on the basis of separate electorate system. The general elections of
1988, 1990, 1993, and 1997, were held on the basis of separate electorates. The
general elections of 2002, 2008 and 2013, were held on the basis of joint electorate
system on the demand of religious minorities.
Joint electorate system was introduced for the religious minorities under
General Parvez Musharraf’s regime. The main objective behind this system was to
bring the religious minorities in mainstream politics. Some of the Christian
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organizations are of the view that it is a conspiracy against them to alienate them from
electoral politics. They assume that under the separate electorate system religious
communities were proportionally represented whereas joint electorate system has
created imbalance. The minorities have not a single seat reserved for them in National
Assembly. It is possible that all 10 members of National Assembly from religious
minorities are representatives of one group, leaving other minorities unrepresented.
Christians from the largest minority group in Punjab whereas in Sindh, Hindus are the
largest religious minority group. The population of the religious minorities is of the
view that the nominated members for Assemblies are not their true representatives.
The criterion for election is solely based on how close they are to any of the major
political parties. The religious communities are unable to raise their voices for their
rights and to eliminate their grievances as the representatives are no elected.
(www.democraticfoundation.com.pl/electoral-history)
5.13 The First 10 General Elections of Pakistan
The history of Pakistan’s ten elections begins in 1970 when for the first time the
general elections were held on party basis. It is the story of forty years of this nation’s society
and state in which ten general elections were held. Elections are very essential and integral to
democracy. A true democratic political system is totally depends on free, fair and transparent
elections. The wishes of the people cannot be materialized without strong political
institutions. The political parties make their untiring efforts to mobilize public opinion on
their side. There was no any direct general elections were held at national level during 1947-
1970 because of unavoidable circumstances in the country.
5.13.1 The 1970 General Elections
The first ever direct general elections were held in the political history of Pakistan
for the National Assembly on December 7, 1970 whereas, the provincial elections were held
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on December 17, 1970. In East Pakistan, Awami League led by Sheikh Mujib-ur-Rehman
won 160 seats out of 162 seats with a clear majority in National Assembly. The (PPP)
Pakistan Peoples Party won 81 seats out of 138 seats of National Assembly in West Pakistan.
The overall vote turn-out was 59.8 per cent.
5.13.2 The General Elections of 1977
Zulfiqar Ali Bhutto of Pakistan , the then Prime Minister declared premature
general elections in 1977 for the 200 general seats, 10 seats reserved for women and 6
seats reserved for non-Muslims. Total seats were 216 of National Assembly. PPP got
landslide victory by winning 151 seats whereas the Pakistan National Alliance (PNA)
got only 36 seats. The alliance of PNA boycotted the provincial elections held on
March 10, 1977 because of rigging in the elections of National Assembly. Taking full
advantage of the chaotic situation, General Zia ul Haq took over on July 5, 1977.
5.13.3 The 1985 Party-less Elections
In February 1985, General Zia ul Haq the then President of Pakistan held party
less elections. These elections meant to civilianize military rule. Separate electorate
system was introduced for the elections and the Muslims and non-Muslims voted
separately for the representatives of their respective religion. Zia ul Haq took oath as
the elected president on March 23, 1985 for five years (1985-1990). Muhammad
Khan Jonejo was nominated as the Prime Minister of Pakistan.
5.13.4 The 1988 General Elections
After the demise of General Zia ul Haq in on August 17, 1988, the National
Assembly elections were held on November 16, 1988 on the basis of separate
electorate. The PPP emerged as the single largest party by winning 93 seats. Benazir
Bhutto assumed the office of Premiership on December 2, 1988. In December 1988,
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Ghulam Ishaq Khan was elected with a majority vote as President of Pakistan for five
years with the support of the ruling party.
5.13.5 The 1990 General Elections
Benazir Bhutto’s government was dismissed on August, 1990 by president
Ghulam Ishaq Khan on the charges of corruption and bad governance. New general
elections on the basis of separate electorates were held for National Assembly on
November 24, 1990 in which the (IJI) Islami Jamhoori Itihad emerged as the largest
political party by winning 106 seats out of total 207 seats in the National Assembly.
Nawaz Sharif was elected as the Prime Minister in November 1990.
5.13.6 The 1993 Elections
On April 18, 1993 President Ghulam Ishaq dismissed the government of
Nawaz Sharif by exercising the special power of Artile 58 (2-B) of the Constitution.
The PPP remained successful in winning 86 seats in the National Assembly and
emerged as the single largest party Benazir Bhutto (the daughter of Zulfiqar Ali
Bhutto) was elected as prime Minister for the second time.
5.13.7 The 1997 General Elections
President Farooq Leghari dissolved the government of Benazir Bhutto in
November 1996 exercising the power of Article 58 (2-B) on the charges of bad
governance, corruption, and nepotism. On February 17, 1997 for the send time
Nawaz Sharif assumed the office of the Prime Minister for the second time on
February 17, 1997 by winning 136 seats out of 207 total seats in National Assembly.
PML (N) also got land slide victory in Punjab Provincial Assembly by winning 211
seats out of 240 general seats.
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5.13.8 The Elections of 2002
General Pervez Musharraf conducted general elections in October 10, 2002
but the role of PPP and PML (N) was limited in politics. Joint electoral system was
introduced on the request of religious minorities in which some seats were reserved
for non-Muslims. Many changes were made in the election process. The minimum
age for voters was reduced from 21 to 18 years. The general seats in the National
Assembly were increased to 272 from 207. Minimum academic qualification of any
candidate contesting election of National Assembly would be graduation or
equivalent. 60 seats were reserved for women and 10 for non-Muslims. The PML-Q
won 77 general seats and later on this number was increased to 122 in house of 342
seats. On November 23, 2002, Zafarullah Khan Jamali took oath as Prime Minister of
Pakistan.
5.13.9 The 2008 Elections
The two major political parties namely the PPP and the PML (N) took part in
the general elections of 2008 with full preparations. The PPP emerged as the single
largest party winning 122 seats while the PML (N) got only 92 seats. Yousfa Raza
Gilani of the PPP took oath as Prime Minister of Pakistan on March 25, 2008. Asif
Ali Zardari the co-Chairman of PPP was elected as President of Islamic Republic of
Pakistan in 2008.
5.13.10 The 2013 election
General elections were held in May 11, 2013 which shows the democratic
continuity. It is a positive sign towards stability of the country. The PML (N) emerged
as the largest single party by winning 166 seats. The number increased to 179, when
the 13 independent candidates joined PML (N). The President of PML (N) Mian
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Muhammad Nawaz Sharif assumed the office of Prime Minister of Pakistan for third
time making a unique record in the political history of Pakistan.
(www.pildat.org/publications/.../elections/first)
5.14 Manifestoes of major political parties about minorities
All the major existing political parties in Pakistan have focused on the
resolution of the socio-political and economic issues and problems in their respective
manifestos. They give sufficient importance to all the religious communities
especially in general or local bodies elections.
5.14.1 Pakistan Muslim League (Nawaz) Manifesto 2013
In the manifesto, (PML-N) Pakistan Muslim League believes that religious
minorities of the country are equal citizens of Pakistan with all the socio-political and
economic rights as Muslims. Islam and the Constitution of Pakistan ensure full
freedom of worshiping, employment and the right to education to all the minorities
without any discrimination of caste color creed or religion.
The fearful situation and threats being felt by the minorities owing to
discrimination in certain parts of Pakistan is very embarrassing. There are reports of
violation of the constitution by some extremist elements. The situation will be
handled through significant steps to restore their confidence. Specific measures for
providing equal opportunities to all the minorities will include the following:
In order to promote brotherhood and mutual harmony “National Day for
Minorities” will be celebrated so that the sense of deprivation is removed.
Necessary legislation will be made to ensure their security at all levels.
Minority representation should be maximized in the Evacuee Trust Property
Board (ETPB).
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Quota for religious minorities in educational and professional institutions
should be increased and the job opportunities should also be enhanced to
empower them.
The Christian Community will be authorized to run their own educational
institutions in peaceful atmosphere.
The development funds for the uplift of religious minorities will be doubled.
Minorities would be given official leave and advance salary to celebrate
thereligious festivities.
(https://www.google.com.pk/search?der=o&q=pml+n+manifesto+2013+about+mino
rities+in+Pakistan)
5.14.2 Pakistan People’s Party-Manifesto 2013:
Zulfiqar Ali Bhutto, The Founder Chairman of Pakistan People’s party, the
former President and Prime Minister of Islamic Republic of Pakistan urged full and
active participation of the Minorities in the politics of Pakistan.
Protecting Minorities of Pakistan
The party has always stood for a broad society where the rights of minorities
are safeguarded and protected. The Party has itself made great and tremendous
sacrifice to fight against extremism that often targets minorities. The Party’s vision is
to build a Pakistan where the distinction between minorities and majorities will be
erased, and where the culture of equality, interfaith, tolerance and will be promoted.
The party is working hard to foster social harmony and tolerance and to
prevent incitement and the act of violence on the basis of religion. Recognizing that
Pakistan owes a great debt of healing and protection to its minorities, the party
pledges to strive to:
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The party intends to create equal opportunities to all the religious minorities
through progressive legislation.
Forced conversions would strictly be prevented through law making process.
The 11th August, 1947 speech of Quaid-e-Azam Muhammad Ali Jinnah would
be incorporated in the curriculum to promote religious harmony in the country.
Measures would be taken to create environment of interfaith harmony.
Effective and fool proof security would be provided to protect the lives and
properties of religious minorities.
One more seat would be reserved in Parliament for religious minorities to
represent the Islamabad Capital Territory (ICT)
5.14.3 PTI manifesto 2013
Pakistan Tehreek-e-Insaf presented its 13-point manifesto inserting internal
security on top of its program and promising justice for all. The manifesto also
assures a strong foreign policy based on friendly ties with all states. The party
identified six areas, which, according to it, are driving forced for terror and
lawlessness across the country.
Some salient features of the manifesto are:
It is imperative in present circumstances to bring the nation out of the US-led
war on terror.
Impartial and immediate Justice will be ensured for women, minorities, the
depressed and disadvantaged.
One and the same system of education would be ensured for all the citizens of
the country.
https://tribune.com.pk/story/533534/pti-unveils-justice-for-all-manifesto
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5.14.4 Manifesto of Jamaat-e-Islami Pakistan (2013)
The Central Executive Council approved the manifesto of Jamaat-e-Islami in
its meeting held on 29th, 30th June 2011. Syed Munawar Hassan, Ameer Jamaat-e-
Islami Pakistan, launched Jamaat’s manifesto at a press conference on 4th October,
2011.
Minorities’ Rights
Minorities are an essential part of our society. The party will ensure and
protect constitutional and legal rights of all the religious minorities.
Religious laws and traditions of minorities will be given prime importance in
personal matters.
Minorities would be given equal rights to education and employment.
Their places of worship will be protected through fool proof security
arrangements.
Any type of discrimination and injustice towards minorities will strongly be
discouraged.
For the election of the representatives of the minorities in national and
provincial legislatures, procedure would be made easy and effective.
https://web.facebook.com/JIPOfficial1/photos
5.14.5 Manifesto: Pakistan Christian Congress
Pakistan Christian Congress adopted six points manifesto in the second
Annual General Convention at Karachi in 1986. The leaders of PCC thought that their
manifesto is the only solution of the problems of the Christian community. They are
demanding their constitutional rights which may lead the Christians towards positive
direction.
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i. Equal basic democratic rights
The PCC leadership is of the view that 15 million Christians of Pakistan have
been deprived of equal fundamental rights as guaranteed in the Constitution of 1973.
Therefore, PCC has decided to make utmost efforts to gain equal basic democratic
rights of the Christian Community of Pakistan.
ii. Representation proportion to population
The PCC has asserted that after the establishment of Pakistan, the first
Legislative Assembly was consist of 48 seats in which four seats were of the
Christians and speaker of that Assembly was also a Hindu minority member. Their
seats have not been increased with the growing population of the Christians. In the
Senate of Pakistan, the Christians have no representation, and it was the violation of
basic human right in the state.
The Pakistan Christian Congress made utmost and untiring efforts in moving
the resolution about increasing seats in the Parliament and Local Bodies according to
the proportion of their population. The PCC intends to get 13% seats in all democratic
institution of Pakistan.
iii. Dual voting
The PCC clarifies the fact that separate electorate enables minorities of elect
their representatives. In joint electorate the major Muslim Political Parties nominate
minority candidates and they do not actually represent their respective minorities.
The PCC demands the dual voting right for the minorities so that they may
elect their own representatives under separate electorate and can cast their votes to
majority candidates in general seats in their respective constituencies.
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iv. Opportunities for youth
The PCC demands maximum opportunities of Christian youth in getting education
and jobs in Public and Private sector.
v. Religious freedom
The Constitution of Pakistan 1973 barred the Christians to be the Head of the
state and Head of the Government and this is the violation of the principle of equality.
The state and society both are damaging the Christian identity in Pakistan. The PCC
leadership is determined to safeguard the religious freedom of the Christians of
Pakistan.
vi. Share in power
The religious minorities especially the Christians have been deprived of their
due share in power sharing and natural resources. The state is not willing to provide
opportunities to the Christians to join civil services of Pakistan. There is no
Ambassador or Council General from Christian Community in any state of the world.
www.pakistanchristiancongress.org/contents.Php?i=2accessed
5.14.6 All Pakistan Christian League manifesto
All Pakistan Christian League was formed on July 27, 2011 by Professor
Salamat Akhtar with clear agenda and manifesto for a strong and democratic Pakistan.
The party also aims to protect the rights of Christian Community of Pakistan. Struggle
for the proper representation of the Christians in federal and provincial services would
continue. The President of APCL said, “All Pakistan Christian League has always
contributed to the stability and solidarity of Pakistan, wishing to make this country as
envisioned by Quaid-i-Azam where there is equality for all the communities of
society. It is also striving for the unity of the Christian Community, repeal of
discriminatory laws, all round development of Christian people, education to all,
175
welfare of Christian youth and right of double vote for the non-Muslims. It also
intends to work for the accurate census of Christian Community and at least 10%
quota of seats in federal as well as provincial services should be reserved for the
minorities.” He further remarked that APCL will achieve its targets because of its
young and energetic leadership. He has firm resolution to deal strongly with internal
and external dangers and threats with unity and continue efforts till eliminate of this
curse.
(www.pakistanchristianpost.com/headlineneus.Php?Gnewid=296)
5.14.7 Manifesto: Pakistan United Christian Movement (PUCM)
Albert David is the Chairman of Pakistan United Christian Movement
(PUCM) intends to awake the Christians of Pakistan through his political party. He
said, “The Christians of Pakistan must raise their voice for ‘Election’ not ‘Selection’
all over the country. He also emphasizes that Christians should keenly take part in
National Electoral politics to make sure their visibility on the political scenario. He
also urged that the Christians must unite themselves under one plat-form. He, while
analyzing the Constitution at amendments complained that the seats of Parliament
were increased to 446. The reserved seats of women were increased up to 60. But
there is no any seat reserved for minority woman and this may lead to further
discrimination and humiliation.” (http://christiansinpakistan.com/pakistan-united-
Christain-movement-a-characteristic-christian-political-party/)
5.15 Weak representation of religious minorities
The representation of religious minorities in legislative assemblies in Pakistan
remains weak as ever. The National Assembly was reformed in 2002 during General
Pervez Musharraf’s government and the seats were increased up to 342. But the
176
reserves seats for minority representatives were remained the same i.e. 10. They
demanded more seats in National Assembly but in vain. A proposed constitutional
amendment bill was moved in January 2014 for to increase the seats of religious
minorities in the National and Provincial Assemblies for their adequate
representation.
However, this proposal was rejected on the ground that such an increase of
seats for the minorities in the assemblies was not possible until a new population
census was carried out. The political parties representing religious minorities would
not have a chance of being elected in general elections; minorities usually have to cast
their votes for liberal candidates. In the province of Sindh, there is a chance for a
Hindu minority to be elected directly in the Provincial Legislature Provincial
legislature. Under the Constitution, the members of religious minorities for the
National Assembly and Provincial Assemblies would be nominated by the major
winning political parties and these nominated representatives have to go along with
the line of that specific political party. In such circumstances there is minimal chance
to approve a law protecting religious minorities in Pakistan. (Minorities under
attack…….n.d.).
177
Representation of Minorities in the National Assembly and Provincial
Assemblies of Pakistan (During elections 2002, 2008, 2013)
Table 12
Number of seats in National assembly
Sr.
No. Number of Seats
Province / Area General
Seats
Seats Reserved for Non-
Muslims women Total
1. Federal Capital 2 - - 2
2. Punjab 148 - 35 183
3. Sindh 61 - 14 75
4. KPK 35 - 8 43
5. Balochistan 14 - 3 17
6. FATA 12 10 - 12
Total 272 10 60
322+10 =
342
Table 13
Number of seats inn Provincial Assemblies
Sr.
No.
Number of Seats
Province / Area
General
Seats
Seats Reserved for Non-
Muslims women Total
1. Punjab 297 8 66 371
2. Sindh 130 9 29 168
3. KPK 99 3 22 124
4. Balochistan 51 3 11 65
Total 577 23 128 728
(Zaigham.2009
178
Religions minorities are politically under represented and least heard when it
comes to political and social discourses. The political rights of non-Muslims have
never been provided by any Government. Major political parties never give due
attention to the political issues of the religious minorities, although all the political
parties have mentioned the place and rights of minorities in their respective
manifestoes. Voicing of the rights of non-Muslims has not been given priority. Nor do
they have adequate representation in the Parliament, Provincial Assemblies and local
bodies institutions. The religious minority raise their voice in increasing the seats in
the National and Provincial Assemblies.
Majority of the Christians believe that they are excluded from the larger social
and political main streams. It can be concluded that because minority groups are not
provided maximum opportunities to take part in political decision making process.
That is why; they are further marginalized and persecuted by the religious extremists.
(Minority Rights….2014).
On the occasion of National Minorities’ Day 2016 the Federal Minister for
Human Rights Kamran Michael has voiced his determination to safeguard the rights
of minorities in his special message to the nation.
“Founder of the rights to the non-Muslim Pakistan”, he asserted. He further
said, “Religious minorities have been instrumental in the progress of Pakistan. We
will never allow anyone to tread upon the constitutional rights of minorities” (Bakhsh,
2016)
5.16 Representation of minorities in Senate
In 1970, National Assembly framed the 1973 Constitution which was
unanimously passed on 12 April and it was promulgated on 14 August, 4973.
Parliamentary form of Government was suggested in this constitution with a
179
bicameral legislature, comprising the National Assembly and the Senate. The Senate
was originally comprised of 45 members which were raised to 63 in 1973 and this
number was further increased to 87 in 1985. The membership of the Senate was raised
to 100 from 87 during the regime of President General Pervez Musharraf in 2002 and
under the government of President Asif Ali Zardari this membership was further
raised to 104 through the constitutional amendment in 2011 for the minority members
from four provinces.
Table 14
Seats after 18th amendment in the constitution
Province/Territory General
Seats
Technocrats/
Ulema
Women Non-
Muslims
Total
Punjab 14 4 4 1 23
Sindh 14 4 4 1 23
KPK 14 4 4 1 23
Balochistan 14 4 4 1 23
Islamabad Capital
Territory
2 1 1 - 4
Tribla Areas (FATA) 8 - - - 8
Total 66 17 17 4 104
(https://en.wikipedia.org/wiki/Senate-of-Pakistan)
Representation of the Christian Community under General Pervez Musharraf’s
Legal Framework Order 2002:
On 12th October, 1999, the then Army Chief General Pervez Musharraf took
over after dismissing the constitutional government of Mian Muhammad Nawaz
Sharif and assumed powers as Chief Executive of Pakistan. In his interim cabinet Col.
(R) S.K. Tressler was nominated as Federal Minister for Minorities Affairs, sports and
180
tourism. He worked as Federal Minister till the general elections of 2002. After
assuming the office of the President, he announced the general elections, 2002. He re-
introduced the system of joint-electorate for the religious minorities of Pakistan.
In the strength of these elected members of National Assembly, the major
Political Parties nominated five members from Christians in National Assembly.
Eight members were nominated from the Christian Community for Punjab Assembly
by the different winning political parties. The Christians were quite satisfied for their
sufficient representation in the National Assembly and Provincial Assemblies. Now,
their socio-economic and political problems may be resolved by their political
representatives (Shamsi, 2011).
5.17 Recommendations
Laws must be passed to enhance meaningful participation of religious
minorities in the electoral politics. All the religious minorities must be given
opportunities so that they may actively take part in democratic process going on in the
country. The notable leaders and advocates of the minorities especially clergy and
church organizations wish to be implemented the following strategies to increase the
capability of religious minorities to exercise their political rights:
1. Dual voting rights should be given to the voters of religious minorities.
2. It should be mandatory for major political parties to issue tickets to the
members of minorities on general seats.
3. Major political party leaders virtually nominate non-Muslim candidates in
joint electorate system but majority of the Christians wish to introduce
separate electorate for their own true representation.
4. The reserved seats for religious minorities should be increased at least
from 10 to 15 in National Assembly. There must also be a relative increase
181
in the seats of provincial Assemblies and local bodies as well for their
effective representation.
182
REFERENCES
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minorities.”
Blau, J. and Esparaza, L.E. (2016).Human Rights: A primer. London: Rutledge
publications.
Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and
Linguistic Minorities, December18, 1992) Adopted by General Assembly
resolution 47/135
Douglas, W.R. (1967). The Political Consequences of Electoral Laws. Massachusetts:
Colonial Press Inc.
Farrell, D.M. (1997). Comparing electoral systems.Maylands Avenue London:
Prentice Hall.
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christian-political-party/
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https://legalheritage.wordpress.com/.../history-of-separate-electorate-system-in-India-
b on 11.11.2017
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11.10.2017
https://web.facebook.com/JIPOfficial1/photos accessed on 11.10.2017
https://www.bing.com/search?q=+Political+Participation&forms:
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discrimination-against-religious-minorities.-Analysis.pdf accessed on 12/08/2018
(HistoryPak.com/Separate-electorates/n.d.).
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orities+in+Pakistan) accessed on 11.10.2017
(https://en.wikipedia.org/wiki/Senate-of-Pakistan)
HRCP Minorities under attack: Faith based discrimination and violence in
Pakistan.( n.d.)
Islam, S. (2012).The express Tribune Pakistan Punjab. Retrieved from
http://tribune.com.pk>Pakistan>Punjab on 12.10.2017
Javed (2014).Black day.Dawn (Aug. 12, 2014). Retrieved from
https://www.dawn.com/news/1124718 on 12.10.2017
Khan, Z. (2012). Why Pakistan cannot adopt joint electorate system? Retrieved from
http://the muslimtimes.info/2012…/why-Pakistn-can-not-adopt-joint-
electorate-system on 13.10.2017
Lakeman, E. and Lambert, J.D. (n.d.).Voting in Democracies.London: Faber and
Faber Limited.
Lipson, L. (1964). The great issues of politics.New Jersey: Prentice-Hall.
MRGI, (2014). People Under Threat. Minority Rights Group International.
Pakistan Institute for Peace Studies (PIPS), (2010).Minority rights in Pakistan-
historical neglect or state complicity”? United Nation forum on minority
issues.
Rehman, K. (2002). Electoral System and minorities.Institute of Policy Studies,
Pakistan (IPS). Retrieved from www.eldis.org/document/A28762
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attack-faith-based-discrimination-and-violence-in
Shamsi, A.H. (2011). Social status and political participation of Christian minority in
Pakistan.Thesis (University of the Punjab, Lahore).
184
Sharma, R. (2014). History of separate electorate system in India. Retreieved from
www.pakistanchristiancongress.org/contents.Php?i=2accessed on 18/10/2017
UDHR,(1948). Universal Declaration of Human Rights. Retreieved from
www.supremecourt.ge/files/upload-file/pdf/act3.pdf. accessed on 20th October, 2017
www.democraticfoundation.com.pl/electoral-history) accessed on 19/10/2017
(www.pakistanchristianpost.com/headlineneus.Php?Gnewid=2961accessed).on18/10/
2017
(www.pildat.org/publications/.../elections/first)
185
CHAPTER 6
DATA ANALYSIS AND DISCUSSION
This chapter is consisted on data analysis along with descriptive statistics used
on collected data. The questionnaire used in this study has six portions (i) Personal
information of the participants (ii) socio-economic issues (iii) Political issues (iv)
Religious problems (v) Educational and health problems (iv) Efforts by the
government. These portions have further related statements.
6.1 Personal information of the participants
In the present study personal information is asked from the respondents. The
personal information is based on the respondents’ gender, age, qualification, family
income and family members. The result of personal information of the participants is
given below.
Table 15
Personal information of the participants
Personal information Frequencies Percentages
Gender
Male
Female
94
56
62.7%
37.3%
Age
21-30
31-40
41-50
51 and above
63
47
23
17
42%
31.3%
15.3%
11.3%
Qualification
Illiterate
Primary
Middle
Matric
Inter
Graduate or above
15
24
27
22
25
37
10%
16%
18%
14.7%
16.7%
24.7%
186
Family Income
Less than 10000
10001- 20000
20001- 30000
Above 30000
7
51
59
33
4.7%
34%
39.3%
22%
Family Members
1
2
3
4
5
6
7
8
9
10
2
1
4
31
47
38
20
4
1
2
1.3%
0.7%
2.7%
20.7%
31.3%
25.3%
13.3%
2.7%
0.7%
1.3%
___________________________________________________________________
Table 15 presented the personal information of the study. The result showed
that more than half (94, 62.3%) participants were male while less than half (56,
37.3%) of the participants were female. Table also showed the age of the participants
that less than half (63, 42%) of the participants were having age between21-30, While
less than half (17, 11.3%) of the participants were of age between 51 or above.
According to the table less than half (37, 24.7%) community was graduate or above
and (27, 18%) qualification of community was middle. While on the other hand 10%
(15) of the participants from the Christian community is illiterate.
The result also showed that less than half (59, 39.3%) participant’s income lies
between 20001-30000 and on the other hand very few of the participants (7, 4.7%)
having income is less than 10000. The last demographic variable showed the family
members of the Christian community and result showed that less than half (47,
31.3%) have 5 family members and (38, 25.3%) of the community have 6 family
members while on the other hand less than of half (2, 1.3%) community have 1 and 10
family members and (1, 0.7%) have 2 and 9 family members.
187
6.2 Statements related to socio-economic issues
There are 19 statements under the socio-economic issues faced by Christian
community in the Pakistan. These statements presented in following charts and tables.
Figure 5.
Do you think that your community can celebrate freely cultural and religious
festivities?
Figure 5
Community opinion about cultural and religious festivals
The result of figure 1 presented that more than half (112, 75%) participants
agreed that their community can celebrate freely cultural and religious festivities
while only 25% participants having answer no on this statement.
Table 16
Community problems to celebrate freely cultural and religious festivities
Statement Religious
discrimination
of Muslims
Discriminatory
rules of the
state
Illegal actions
by the
Christians
themselves
during
celebrations
Mean SD
If no then what
are the reasons?
16 (42.1%) 9 (23.7%) 13 (34.2%) 1.92 .882
112(75%)
38(25%)
Yes No
188
Table 16 showed that Christian community face different problems to
celebrate freely cultural and religious festivities. Less than half (16, 42.1%)
participants think that religious discrimination of Muslims is main reason while only
34.2% participants understood that illegal actions by the Christians themselves during
celebrations. The overall mean of this statement (M=1.92).
Figure 6
Community opinion about running business activities
Do you have to face problems in running business activities?
Figure 6 depicted the problems face by Christian communities to run the
business activities. The chart showed that more than half (87, 58%) respondents face
problems in run their business activities while only 42% respondents don't face any
problems in running their business activities.
Table 17
Community problems during running their business
Statement Official
hurdles
Non acceptability
of general public
Religious
factor
Threats
by no
state
actors
Mean SD
If yes then
reasons
11
(12.6%)
29 (33.3%) 41
(47.1%)
6 (6.9%) 2.48 .805
87 (58%)
63 (42%)
Yes No
189
Table 17 revealed that Christian community face different kind of problems
during running their business. Slightly less than half (41, 47.1%) of the participants
understand religious factor is one of the main reason while 33.3% Christian
community understand non acceptability of general public. The overall mean of this
statement (M=2.48).
Figure 7
Level of satisfaction about 5% quota in govt. services
Are you satisfied with implementation of 5% Quota in government service?
Figure 7 showed that the implementation of 5% quota in government services.
The result showed that slightly more than half (79, 53%) of the participants not
satisfied with 5% quota in government services while only 47% were satisfied this
quota.
Figure 8
Level of satisfaction at workplace
If you are an employee in public/private sector, are you satisfied with
environment at your workplace
(71, 47%)
(79, 53%)
Yes No
190
Figure 8 presented the satisfaction of employee at work place environment in
public/private sector organization. The result showed that more than half (93, 62%)
participants are satisfied with workplace environment and rest of the participants (57,
38%) not satisfied with workplace environment.
Table 18
Reasons against the dissatisfaction at workplace
Statement Disrespect
shown by
colleagues
Humiliating
behavior of
general
public/customers
Discriminating
attitude of the
boss/employer
Physical
torture
Sexual
harassment
Mean SD
If no then
please
mention
reasons
20
(35.1%)
12 (21.1%) 15 (26.3%) 7
(12.3%)
3 (5.3%) 2.32 1.22
In table 18, researcher asked the reason to not satisfied with environment at
workplace in public/private sector organizations. There were 20 (35.1%) participants
gave the reason that they feel disrespect shown by colleagues while 21.1% (12)
participants felt that humiliating behavior of general public/customers. Only 5.3% (3)
participants think that they have to sexual harassment by the organizations. The mean
value of this statement is (M=2.32).
(93, 62%)
(57, 38%)
Yes No
191
Table 19
Ratio in respect of inter-community relationship
Statement To some
extent
To great extent Not at
all
No
response
Mean SD
To what extent have you
cordial inter-community
relationship with your
Muslim neighbors?
74
(49.3%)
45 (30%) 17
(11.3%)
14
(9.3%)
1.81 .974
Tale 19 described the cordial inter-community relationship with your Muslim
neighbors. Almost half of the respondents (74, 49.3%) said that they have to some
extent relationship with Muslim neighbors and 30% Christians have great extent
relationship with your Muslim neighbors with total mean value (M=1.81).
Table 20
Reasons for inter-community relationship
Statement Disrespect
Shown By
the
Muslims
your poor
economic
conditions
busy and
hectic routine
life
religious“fat
was”bymusl
imsUlmas
Mean SD
Reasons behind
difficulties in
your cordial inter-
community
relationship with your
Muslim neighbors?
58
(38.7%)
44
(29.3%)
32 (21.3%) 16 (10.7%) 2.04 1.0
1
The statement asked in table 20 that what are the reasons behind difficulties
incordial inter-community relationship with muslim neighbors 58(38.7%) respondent
think that disrespect shown by the muslims while 29.3% Christian think poor
economic conditions are major reasons to not cordial inter-community relationship
with muslim neighbors with 2.04 mean value.
192
Figure 9
Community response against security of life and property
Does your community have security of life and property?
Figure 9 related to Christian community security of life and property. The
figure showed that more than half (77, 51.3%) participants agreed that their life and
property are secure while slightly less than half (73, 48.7%) participants don't think
that their life and property are secure.
Table 21
Different threats during inter-community relationship
Statement threatening acts by
Muslim extremists
Threats by
some Non
state elements
property
grabbed by
powerful/polit
ical persons
hate speeches
byreligious
ulemas
Mean SD
If no, then reasons
24 (32.9%) 13 (17.8%) 16 (21.9%) 20 (27.4%) 2.44 1.21
Table 21 showed that what are the reasons of Christian community has
unsecure of their life and property. 24 (32.9%) participants think that threatening acts
by Muslim extremists. While 27.4% Christians think that they feel their life and
(77,51%)
(73,49%)
Yes No
193
properties are not secure due to hate speeches by religious Ulemas. The mean value of
this statement is (M=2.44).
Figure 10
Freedom of participation in weddingor other functions
Do you think that your community has the freedom of participation in wedding
ceremonies or other functions of Muslim community in your locality and vice versa?
Figure 10 presented the freedom of participation in wedding ceremonies or other
functions of Muslim community in local area and vice versa. Majority of the
participants (102, 68%) having answered yes while rest of the participants (48, 32%)
not agree with this statement.
(102,68%)
(48,32%)
Yes No
194
Figure 11
Freedom in respect of followership of Christ
Do you think that you can openly depict yourself as follower of Christ in the society?
The result of figure 11 showed that most of the participants (107, 71.3%) can
openly depict as follower of Christ in the society while few participants (43, 28.7%) not
openly depict as follower of Christ in the society.
Figure 12
Discriminatory attitude by the people
Do you have to face discriminatory attitude in day to day life.
(107,71%)
(43,29%)
Yes No
(89,59%)
(61,41%)
Yes No
195
Figure 12 depicted that more than half (89, 59.3%) participants face
discriminatory attitude in day to day life. While only 40.7% respondents don't face any
discriminatory attitude in day to day life.
Figure 13
Backwardness of Christian community
Do you think that Christian leadership is also responsible for the backwardness
of the Christians?
Figure 13 showed that Christian leadership is also responsible for the
backwardness of the Christians. The result reveled that majority of the participants
(115, 76.7%) think yes on this statement and rest of the participants disagrees with
this statement.
Figure 14
Society as a whole tolerates the existence of minorities
Do you consider that society as a whole tolerates the existence of minorities?
(115,77%)
(35,23%)
Yes No
196
Most of the participants (102, 68%) consider that society as a whole tolerates
the existence of minorities while only 48 (32%) respondents don't consider it.
Table 22
Reasons that society as a whole tolerates the existence of minorities
Statement religious
factor
self-created
fear
Low dignified
status
Mean SD
If no then what are the
reasons
22
(45.8%)
5 (10.4%) 21 (43.8%) 1.98 .956
Table 22 revealed that less than half (45.8%) respondents gave the reason that
religious factor is one of the major reason to tolerates the existence of minorities
while 43.8% Christian understand low dignified status are second major reason to
tolerates the existence of minorities. The mean value of this statement (M=1.98).
Figure 15
Level of preference for accommodation in Pakistan or any other county
Do you prefer to live in Pakistan?
(102,68%)
(48,32%)
Yes No
197
The result of figure 15 shown that majority of the participants (124, 82.7%)
prefer to live in Pakistan but very few (26, 17.3%) respondents don't prefer to live in
Pakistan.
Figure 16
Society responses about the services of Christian
Do you think that society overall appreciates your services
Figure 16 showed that more than half of the participants (85, 56.7%) don't
understand that society overall appreciates their services while only (65, 43.3%)
respondents think that society overall appreciates their services.
(124,83%)
(26,17%)
Yes No
(65,43%)
(85,57%)
Yes No
198
6.3 Political Issues
Table 23
Level of satisfaction about the role of judiciary
Statement To some
extent
To
great
extent
Not at
all
Not
sure
never have
chance to
go the
court
Mean SD
To what extent you are
satisfied with the role of
judiciary in providing you
justice/ensuring legal rights?
69
(46%)
28
(18.7%)
27
(18%)
6
(4%)
20
(13.3%)
2.20 1.40
Table 23 described that satisfaction level of judiciary role for provide justice /
ensuring legal rights. Less than half (46%) of the participants said that they are satisfied
to some extent with the role of judiciary while 18.7% agree that they are to great extent
satisfied with the role of judiciary with the mean value (M=2.20).
Figure 17
Opinion about casting of vote
Do you have right of casting vote according to your own free will?
Figure 17 describe the right of casting vote according to their own free will. The
result showed that majority of the respondents (133, 88.7%) think that they have right to
(133,89%)
(17,11%)
Yes No
199
cast vote according to their own free will and rest of the participants (17, 11.3%) not
agree with this statement.
Figure 18
Opinion about best electorate system
Which electorate system do you think is appropriate for proper representation of
minorities in the parliament and local bodies?
Figure 18 depicted the electorate system. The result showed that most of the
participants (106, 70.7%) think that separate electorate system is appropriate for proper
representation of minorities in the parliament and local bodies while only 29.3%
respondents think joint electorate system is appropriate.
(106,71%)
(44,29%)
Separate electorate Joint electorate
200
Table 24
Reasons for appropriate electorate system
Statement their own
elected
representatives
safeguard of
their rights
Their voice
can be raised
to Resolve
their issues
element of
accountability
Mean SD
What are the
reasons of
your favor
for
separate
electorate
23 (21.7%) 30 (28.3%) 50 (47.2%) 3 (2.8%) 2.31 .844
Table 24 showed that the reasons for separate electorate. Less than half of the
participants (50, 47.2%) gave the reason that their voice can be raised to resolve their
issues while only 28.3% (30) respondents gave the reason safeguard of their rights with
mean value (M=2.31).
Table 25
Opinion about appropriate representation in the assemblies and local bodies
Statement Adequate Inadequate Not sure No
response
Mean SD
what is your opinion about your
representation in the parliament,
provincial assemblies and local
bodies?
20
(13.3%)
69
(46%)
26
(17.3%)
35
(23.3%)
2.51 .995
Table 25 described the opinion of the respondents about representation in the
Parliament, Provincial Assemblies and Local Bodies. There are less than half (69, 46%)
responded about inadequate representation in the parliament, provincial assemblies
local bodies whereas 23.3% participants did not give any response on this question.
Figure 19
Level of satisfaction towards the role of representatives
Are you satisfied with the role played by your representatives in raising and
solving your problems
201
Figure 19 shown that majority of the participants (108, 72%) were not satisfied
with the role played by their representatives in raising and solving their problems while
only few participants (42, 28%) satisfied with the role of representatives in raising and
solving their problems.
Table 26
Opinion about the Level of satisfaction towards the role of representatives
Statement vest interests of
minority
representatives
Representatives are
more loyal to serve
lack of
interaction
between
representatives
and Christian
community
Mean SD
what is If no then
Reasons
25 (23.1%) 37 (34.3%) 46 (42.6%) 2.21 .821
The result of table 26 showed that less than half (46, 42.6%) of the participants
answer the statement that lack of interaction between representatives and Christian
community while only 34.3% respondents agree that representatives are more loyal to
serve their community with mean value (M=2.21)
(42,28%)
(108,72%)
Yes No
202
Figure 20
Right of protest against discrimination
Do you have right to protest for your issues and discriminatory policies of the
government?
The result of figure 20 showed that majority of the participants (113, 75.3%)
understand that they have right to protest for their issues and discriminatory policies of
the government while only 24.7% respondents don't agree with this statement.
Figure 21
Opinion about right to contest elections
Have you right to contest elections
(113,75%)
(37,25%)
Yes No
203
Figure 21 showed that more than half of the participants (92, 61.3%) understand
that they have right to contest elections and rest of the participants don't understand the
right to contest elections.
Table 27
Reasons towards right to contest elections
Statement Poor
economic
conditions
Joint
electorate
system
No
transparency
in elections
Threats by
influential
people
Mean SD
If no then
what are the
reasons
25 (43.1%) 18 (31%) 7 (12.1%) 8 (13.8%) 1.97 1.05
Table 27 describe the reason to right contest elections. Less than half (25,
43.1%) participants gave the reason that poor economic conditions are the major reason
while only 31% participants gave another reason that joint electorate system is the big
hurdule to contest elections with mean value (M=1.97).
Figure 22
Opinion about formation of political party
Have you right to form a political party
(92,61%)
(58,39%)
Yes No
204
The result of figure 22 showed that more than half of participants (83, 55.3%)
think that they have right to form a political party while rest of the respondents (67,
44.7%) not think about right to form a political party.
6.4 Religious Problems
Figure 23
Opinion about fear and threats during performing religious duties
Do you feel any fear/ threat while visiting church for prayer?
(83,55%)
(67,45%)
Yes No
(79,53%)
(71,47%)
Yes No
205
More than half of the participants (79, 52.7%) feel some fear/threat while they
visit church for prayer but less than half (71, 47.3%) participants don't feel any
fear/threat while they visit church for prayer in figure 23.
Figure 24
Opinion about the construction of church
Do you have right to construct a church
Figure 24 showed that more than half of the participants (104, 69.3%)think that
they have right to construct a church but few participants (46, 30.7%) don't think they
have right to construct a church.
Table 28
Reasons behind the non-construction of churches
Statement Institutional
hurdles
Official
procedures
Protest of
local
muslims
Hurdles created
by religious
leader
Mean SD
If no then
what are the
reasons
14 (9.3%) 13 (28.3%) 13 (28.3%) 6 (13%) 2.24 1.03
Table 28 showed the reason to construct a church. The result showed that 28.3%
participants think that official procedures and protest of local Muslims are major
hurdles to construct a church in anywhere with mean value (M=2.24).
(104,69%)
(46,31%)
Yes No
206
Figure 25
Opinion about safe churchyards provided by the Government
Do you have separate safe churchyards provided by the Government?
The question asked to the participants regarding separate safe churchyards in
figure 25. The result showed that more than half of the participants (54.7%) disagree
this statement and less than half of the participants agree that they have separate safe
churchyards provided by the government.
(68,45%)
(82,55%)
Yes No
207
Figure 26
Opinion about performing funeral services
Have you freedom in performing funeral services
Figure 26 presented the freedom in performing funeral services. The result
showed that very huge number of the participants (136, 90.7%) said yes they have
freedom in performing funeral services and very few (14, 9.3%) said they are no
freedom in performing funeral services.
Figure 27
Opinion about implementation of blasphemy laws
Are you satisfied with the implementation of Blasphemy laws?
(136,91%)
(14,9%)
Yes No
(35,23%)
(115,77%)
Yes No
208
Figure 27 showed the satisfaction with the implementation of Blasphemy laws.
More than half of the participants (76.7%) don't satisfied with the implementation of
Blasphemy laws rest of the participants (23.3%) satisfied with this statement.
Table 29
Reasons about non-satisfaction on blasphemy laws
Statement These are
discriminatory
laws
Often used
against
Christian
community
Used without
through
investigation
Religious
extremists
exploit this
law
Mean SD
If no then what
are the reasons
25 (21.7%) 41 (35.7%) 27 (23.5%) 22 (19.1%) 2.45 1.08
The result showed that 35.7% (41) respondents gave the reason that 35.7% (41)
participants understand that implementation of blasphemy laws often used against
Christian community while 23.5% respondent understand that blasphemy laws used
without through investigation with mean value (M=2.45)
6.5 Educational and Health Problems
Figure 28
Opinion about equal opportunities towards education
Do you think that your community enjoys equal opportunities of getting
education at all levels.
209
Figure 28 presented that community enjoyment and equal opportunities of
getting education at all levels. The result showed that more than half of the participants
(80, 53.3%) think that they are enjoying equal opportunities to get education at all level.
But rest of the participants (70, 46.7%) having negative answer on this statement.
Table 30
Reasons behind non-equal opportunities of education
Statement Maltreatment
by teachers
Misbehavior of
class fellows
Muslim students think us
as untouchables
Mean SD
If no, then what are
the reasons
18 (25.7%) 27 (38.6%) 25 (35.7%) 2.10 .783
Table 30 describe the reasons of Christian community have equal opportunities
of getting education at all levels. The result showed that only 38.7% (27) respondents
understand that misbehavior of class fellows are major reason to reduce the
opportunities of getting education at all level while only 35.7% Christians understand
Muslim students think us as untouchables community is a major factor. The mean value
score is (M=2.10).
Figure 29
Opinion about educational curriculum
(80,53%)
(70,47%)
Yes No
210
Do you think that the education curriculum is fair and you are free to opt ethics
to read instead of Islamiat.
Figure 29 presented the education curriculum related question. The result
showed that more than half of the participants (113, 75.3%) think that education
curriculum is fair and they are free to opt ethics to read instead of Islamiat and rest of
the participants (37, 24.7%) having answer no on this statement.
Table 31
Reasons behind non-equivalent opportunities towards educational curriculum
Statement Forced to read
Islamiat only
No alternative teachers to
teach ethics
Role of
administration
Mean SD
If no, then what are
the reasons
9 (24.3%) 19 (51.4%) 9 (24.3%) 2.00 .707
In table 31 asked the reasons why they don't think that the education curriculum
is fair and they are free to opt ethics to read instead of Islamiat. The result showed that
more than half (19, 51.4%) respondents think that no alternative teachers to teach ethics
while forced to read islamiat only and role of administration also major reasons with
mean value (M=2.00).
Figure 30
Opinion about Punjab govt. scholarship opportunities for minorities
(113,75%)
(37,25%)
Yes No
211
Are you happy that Punjab Government is spending more than 700 million Rs on
educational scholarshipsfor the minority students?
Figure 30 describe the government educational scholarship for the minority
students. The result showed that majority of the participants are happy that Punjab
government is spending more than 700 million Rs on educational scholarship for the
minority students while only 33.3% respondents not very much happy for Punjab
government scholarship programm for the minority students.
Figure 31
Opinion about health facilities
Have you equal health facilities?
(100,67%)
(500,33%)
Yes No
(100,67%)
(50,33%)
Yes No
212
Figure 31 presented the equal health facilities. The result showed that more than
half (100, 66.7%) of the participants think they have equal health facilities while only
33.3% don't think to equal health facilities.
Table 32
Reasons behind non-equal health opportunities
Statement Strange behavior of
doctors
Consider us as
untouchables
Inferiority
complex
Mean SD
If no, then what are
the reasons
17 (34%) 12 (24%) 21 (42%) 2.08 .877
Table 32 showed the reason about health facilities to Christian community. Most
of Christian community (21, 42%) think that inferiority complex is major hurdle to
provide equal health facilities while only 34% participants understand that strange
behavior of doctors is a big reason to no provide the equal health facilities.
6.6 Efforts by the Government
Figure 32
Opinion about place of worship and its security
Do you think that the Government is doing a great deal to protect the places of
worships and in providingsecurity to your community?
213
Figure 32 presented the efforts by the government. The result showed that more
than half (63.3%)of the participants think that the government is doing a great deal to
protect the places of worships and in providing security to their community but few
participants (36.7%) not agree with the government efforts.
Table 33
Opinion about bold step taken by govt. towards protecting minority rights
Statement It will
resolve
problems
It is mere a
superficial
step
Nothing will
change
No response Mean SD
What is your opinion about
the bold step taken by the
government in creating
separate ministry for the
protection of the rights of
minorities
40 (26.7%) 31 (20.7%) 48 (32%) 31 (20.7%) 2.47 1.09
Table 33 described the opinion about the bold step taken by the government in
creating separate ministry for the protection of the rights of minorities. The result
showed that most of the participants (48, 32%) have opinion nothing will change while
only 26.7% Christian understand that bold step taken by the government will resolve the
problems.
(95,63%)
(55,37%)
Yes No
214
Figure 33
Opinion about govt. providing facilities towards building Christian colonies
Do you think that Government of Punjab is spending 30 million Rs for the
development of ChristianColonies is sufficient.
Figure 33 presented the government of Punjab expenditure on development of
Christian colonies. The result showed that more than half of the participants (84, 56%)
don't understand that government of Punjab is spending 30 million Rs for the
development of Christian colonies is sufficient while less than half of the participants
(66, 44%) understand that government of Punjab is spending 30 million Rs.
Table 34
Opinion about Pakistan as a tolerant and liberal country
Statement To great
extent
To some
extent
No at all No response Mean SD
To what extent do you think
that Pakistan is progressing
as more tolerant, liberal and
democratic society
24 (16%) 68 (45.3%) 37 (24.7%) 21 (14%) 2.37 .915
Table 34 revealed that less than half (68, 45.3%) Christian community great
extent to think that Pakistan is progressing as more tolerant, liberal and democratic
(66,44%)
(84,56%)
Yes No
215
society while only only 24.7% Christian think "No at all" that Pakistan is progressing as
more tolerant, liberal and democratic society with mean value (M=2.37).
Figure 34
Opinion about working by Pakistan statistic bureau
Are you satisfied with the working of Pakistan Statistics Bureau
Figure 34 related to Pakistan statistics bureau and result showed that more than
half (54.7%) of the participants are not satisfied with the working of Pakistan statistics
bureau while less than half of the participants are satisfied with working of Pakistan
statistics bureau.
Figure 35
Opinion about the role of media towards minorities
Do you think that Pakistani media is playing its role in highlighting your issues.
(68,45%)
(82,55%)
Yes No
216
Figure 35 presented the role of media, so result showed that more than half of
the participants don't think that Pakistani media is playing its role in highlighting their
issues. Few participants (42, 28%) think that Pakistani media is playing its role in
highlighting their issues.
6.7 Summary
The main purpose of present study was to highlight the different issues faced
by Christian community in Pakistan. In this chapter male participants were dominant
over female participants and having ages between 21-30 years. Most of the
participants are having graduation or above degree. Their family income was more
than twenty thousand while most of the Christian community having five family
members.
Most of the participants celebrate freely cultural and religious festivities.
Majority of the participants faced issues related to running the business activities. The
religious factor is major reason behind this. Majority of the Christian community
dissatisfied with the implementation of 5% quota in government services but they are
satisfied with the workplace environment in the public/private organizations. To some
extent Christian community has close relationship with Muslim community.
(42,28%)
(108,72%)
Yes No
217
Christian community also has to face security issues related to their life and property.
Christian community freely celebrates its wedding and cultural festivals. They are
facing so many political issues in the country. They have complete right to cast the
vote and contest general elections to represent their community in the Parliament.
Participants think that separate electorate system is appropriate for proper
representation because their voice can be raised to resolve their issues. Majority of the
participants think that their representation is not sufficient in the parliament and their
genuine issues of their community are not addressed because of the lack of interaction
between representatives and Christian community.
Christian community has fears while offering their prayers in churches and
they are not granted permission to construct the church out of fear of some extremist
elements. They face big hurdles from government side to construct the church for
their prayers. Most of the participants were not satisfied with the Blasphemy laws
implemented in the Pakistan because majority of the participants think that this law is
often used against Christian community. Christian community has to face problems in
health and education sectors. They think that government should take action to
resolve these issues on emergency basis. Pakistani media is also reluctant to highlight
the major issues of Christen community.
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CHAPTER 7
REVIEW AND REFLECTIONS
7.1 The State’s relation to society
In this controversy the state is directly involved. Wherever there is
government, questions must arise concerning the activities it is to understandable.
This means that the relations of the state to the other associations that men form must
somehow be defined. Every human being is in need of protection. All therefore, need
the association that provide it. Furthermore, the state controls the force that assures
protection. Through this same force, the government is able at times to impose itself
upon the other institutions of society. The state has a monopoly of the available force,
there is no choice but to submit or die (Lipson, 1964).
7.2 Society and Human Rights
Societies are no longer cohesive and homogenous, but they still exist. Karl
Marks defines society as: “Society is made up of relationships, not individuals.”
Because society is made up of interconnections, relations, and mutual
recognition, it is “more than the sum of its parts.” Society is important for the
realization of human rights.
The main gist of human rights is equality. Every individual has right to an
identity and culture while living in society. People are oppressed as individuals, but
they are liberated through, with and in solidarity with others, this is called ‘society’,
but here is how Martin Luther King Jr, framed it: “With this faith we will be able to
work together, to pray together, to struggle together, knowing that we will be free one
day.”
219
This is, in fact, a profoundly powerful and insightful idea that has far-reaching
significance (Blau &Esparza, 2016).
7.3 Role of Human Rights commission of Pakistan (HRCP)
The Human Rights Commission of Pakistan, an independent organization, was
established in 1986 and is playing its active role in raising voice for Human Rights in
Pakistan. International community has appreciated the role played by HRCP. It is a
non-political, independent and non-government organization with its secretariat in
Lahore.
7.3.1 Objectives of HRCP
HRCP resolved and committed to ‘at with impartiality and objectively.’ The
organization is busy in performing its functions efficiently. Its mission is to work for
the implementation of the Universal Declaration of Human Rights and other
covenants and Resolutions and international norms by Pakistan. It takes timely and
appropriate action to prevent Human Rights violation and to provide legal assistance
to the victims.
HRCP committed itself to fulfill the following objectives:
1. To make the people aware of Human Rights;
2. To conduct seminars on Human Rights issues and to influence and
mobilize public opinion.
3. Provision of legal assistance in individual cases of particular need.
4. Networking with like-minded organization in relation to Human Rights
concerns.
The organization is busy in highlighting the issues of Human rights relating to
the general public and minorities (Singh, 2007).
220
7.4 Human Rights and Minorities Affairs Department
7.4.1 Objective
The main sole objective of the Department is the protection and promotion of
Human Rights of the people without any discrimination of caste, color, creed and
religion. It also aims at to work for the welfare and uplift of all the minorities living in
the jurisdiction of Punjab Province.
The province of Punjab comprising population of almost 100 million presents
the challenge to address the issues related to human rights and minorities. The
department is working constantly for the improvement of Human Rights and uplift of
Minorities in the province of Punjab. On 12th July 2008 a separate administrative
department was created under the name of “Human Rights & Minorities Affairs
Department.”
This department aims at the protection of the fundamental human rights
without any distinction of caste, color, creed or religion. The main objective of this
department to formulate policies and take practical steps to foster equality, peace and
harmony among all the citizens of the province of Punjab. Oppressed segments of
society get relief from this department. The department also initiates inquiries in case
of any violation of human rights. Especially, people belonging to all the religious
minorities are quite satisfied with the functions and performance of the department.
The department is rendering valuable services for the protection of human
rights concerning to all the people residing in Punjab.
Under the supervision of this department a Minority Advisory Council Punjab
(MACP) has been constituted on 30th June, 2015. The major functions and
responsibilities of MACP are the following:
221
To promote tolerance and inter-faith harmony among various religious
communities in Punjab.
To give suggestions in improving laws and policies regarding minority
communities.
7.4.2 Current Activities of the Department
The department is doing a great deal for the protection of the rights of the
people in general and the Minorities in particular.
Following activities are carried out by the department:
Complaints receiving in respect of Human Rights Violations and referring to
concern Headquarters for taking measures.
Recommending the Administrative Departments for harmonization of their
legislations with the International Human Rights Covenants and Conventions.
Educational Scholarships to deserving (Merit Need basis) Minority students.
ADP 2014- 2015 was Rs. 20 Million for 774 students.
Celebrations of Important days of Minorities.
Introduction and adherence of 5% employment quota for Minorities.
Inter-faith harmony dialogues and Seminars.
Welfare Grants for 600 families of the Christian Community for the year 2014
– 2015.
Provincial Minister for Human Rights and Minorities Affairs Khalil Tahir
Sandhu has remarked in an interview with the researcher that minorities have played a
key role in the development of Pakistan and the Punjab Government intends to adopt
co-ordinated strategy with consultation of all stakeholders concerned for increasing
seats as well as welfare and resolution of their issues through the Punjab Minorities
Rights Commission Bill.
222
Pakistan has ratified various international treaties protecting the rights of the
people of Pakistan. Treaty Implementation Cells (TICs) were established at the
federal and provincial level to ensure implementation of 27 international treaties
mandatory for maintaining the status of minorities. Punjab Treaty Implementation
Cell (PTIC) has been established in the HR & MA Department in April 2017.
To know the performance of Human Rights and Minorities Affairs
Department the researcher made an exclusive interview with Mr.Asim Iqbal,
Secretary Government of the Punjab Human Rights and Minorities Affairs
Department who said that the Punjab Government is quite well aware of the issues
and problems facing by the religious minorities at societal level. The Department is
very much sincere and serious to resolve their problems effectively. The Department
is doing a lot for the uplift of all the minority communities especially the Christians
being the largest minority in Punjab. Fool proof security is provided to all the
communities at their worship places to avoid any unpleasant incident.
Some of the Christian personalities are of the opinion that majority of the
Muslims call them ‘Churas’ only because of ignorance rather than persecution or
discrimination. Nothing can mask the ugliness of these travesties.
One of the respondents said,
“We have to face severe humiliation and discrimination in daily life at
every level. Five percent quota in government jobs for minorities is not
implemented in true letter and spirit and often manipulated because of
hatred and intolerance.”
Prof Hebron Rafiq in an interview with researcher remarked,
“The minorities are much terrified because of blasphemy laws. These
laws are misused by extremist Muslims. Therefore, thorough inquiry
223
and investigation is quite essential so that no innocent person may be
prosecuted. The solution of all the issues and problems of the
minorities particularly the Christians is that this old, outdated, obsolete
and moth eaten system must be collapsed and a new system must be
emerged and developed to ensure the fundamental Human rights of the
minorities.”
In an interview, Dr. Peter John Professor of Chemistry at Government
College, University, Lahore said,
“I am totally satisfied with my life and the behavior of my Muslim
colleagues is very cordial and polite. I never thought that I have been
living in Muslim majority areas. Only mentally sick people consider us
untouchable and impure, otherwise the situation is far better. We live
in peace, love and harmony.”
In an interview Kamran Michael Senator and Federal Minister for Statistics
remarked,
“Christian Minority has rendered much contribution in political,
educational and health-care fields but their services have never been
appreciated.”
He further pointed out thatMuslim prisoners get relief for recitation of
the Holy Quran but minority prisoners have not such facility. Rules must be
revised for the religious minorities to get relief after memorizing their
respective religious/holy books. Yohna Abad is thickly populated area of
Christians in Lahore comprising 0. 2 million population including 172
churches but security lapses are there. No permanent law enforcing agency is
224
there to ensure the protection of life and property of the Christian minority of
Lahore.
In survey of the Christian localities the researcher found out that they are
living cordially with their Muslim neighbors and colleagues at work place. But most
of the Christians do not trust in Muslims and are terrified in day to day life. They
prefer to hide their identity to overcome the fear of being Christian. Their
representatives do not present their demands to the government because they are
nominated by the Political Parties instead of elected by their votes. They are least
interested in raising their voice to resolve their problems.
In an exclusive interview with Dr. Kanwal Feroze, a renowned writer,
journalist, and political activist, the researcher came to know that the Christians living
in rural areas are still discriminated and humiliated. Furthermore, he pointed out that
they are the sons of soil, they are not immigrants but the Muslims consider them as
aliens. Although the Christians are given sufficient opportunities in all walks of life
but still in practice they are not given due regard and status by the Muslims because of
their mentality.
In an interview with the researcher Mary James Gill Member Provincial
Assembly Punjab and a renowned advocate said that The Christian community in
Pakistan generally and in Lahore particularly have no social status, no social identity
and have no equal rights. They are provided low jobs like sweeping and sanitation just
because they are considered low creatures. She further remarked that separate
electorate system must be implemented for their true representation in the assemblies.
5% quota must be increased up to 8% in the jobs as well as in the educational
institutions.
225
7.5 Summary
An ethnic, linguistic or religious group, fewer in number than the rest of the
population, whose members share common identity is ‘Minority, Almost in every
society of the world, minorities are the most marginalized; as they remain largely
excluded from participation in socio-economic and political life.
Quaid-i-Azam Muhammad Ali Jinnah wished a true democratic and tolerant
state and he demonstrated this conviction when he appointed Sir Zafarullah Chaudhry
– an Ahmadi as Pakistan’s first Foreign Secretary. Quaid-i-Azam said in the1st
Constituent Assembly:
“You may belong to any religion or caste or creed – that has nothing to do
with the business of the state.”
The 1973 constitution of the Islamic Republic of Pakistan, guarantees
the equal rights to every citizen without any discrimination of caste, color,
creed or religion. Especially the Article 4, 10(1) (2), and Article 16 are of
much importance, which ensure safeguards to minority.
Minorities have played a very pivotal role in the development of Pakistan. Mr.
A.R. Cornelius has served as Chief Justice of Supreme Court of Pakistan and Mr.
Dur’ab Patel has worked as Justice of Supreme Court of Pakistan. Both of them were
highly respected and appreciated by their Muslim colleagues.
Christian community of Lahore is numerically second to the Muslims but
their numerical figures do not represent the effective and productive role they have
played in key areas of life. The issues facing by the Christian minority of Lahore must
be resolved so that social order, economic prosperity, political stability and religious
harmony may prevail.
226
St. Thomas, one of the twelve Apostles of Jesus came in sub-continent for the
accomplishment of mission set by Jesus Christ and he reached Taxila in 40 A.D. In 3rd
century A.D. the Christians were the early settlers in the north Western areas of Indian
sub-continent. St. Thomas spread the preaching of Christ throughout sub-continent for
about 32 years. He was killed in 72 A.D. at Chennai, India. A Christian mission
visited Mughal Emperor Akbar in 1595 in Lahore
Christianity is the world’s largest religion which is followed by millions of
people across the globe. The chief incident in the world’s history is the revolution by
which the noblest portions of humanity passed.Jesus taught the people message and
teachings of Allah all through his life when Christ taught that there was to be no
difference between the Jew and Gentile, the rich and the poor, between those in power
and powerless, this is what he meant. His message is directed to all human beings
wherever may be and whatever may be their position or status in life. Christ preached,
“Love your enemies, do good to those who hate you, bless those who curse you”.
British Christians played concrete role in the process of political socialization
in India. The 19th century witnessed the consolidation of British rule. The rise of
western ideas gave a great impetus to the growth of political consciousness in India.
By 1830 the British Government successfully transferred their headquarters to
Lahore.
The Christians live in the urban areas of Punjab. They have emerged as real
fighters for their constitutional rights in recent years. They frequently demonstrate for
their socio-political and economic rights in urban areas. The Christians of Lahore are
marginalized in the society and are bound to live in a grimy condition. They suffer
from inferiority complex and perceive as the general public shows hatred towards
227
them. The government has least priority to provide them adequate security. The
government has increased quota up to 5% in jobs for educated religious minorities.
Blasphemy Laws have grave social and psychological implication for religious
minorities living in Pakistan. These laws are used targeting members of religious
minority communities and dissenting Muslims. Christian community feels as they are
aliens and frequently victimized and threatened. In January 2011, Salman Taseer of
Pakistan Peoples Party the Governor of the Punjab was gunned down by his
bodyguard, Malik Mumtaz Qadri in Islamabad. In March 2011, Shahbaz Bhatti,
Federal Minister for Minorities in Pakistan was shot dead in Islamabad by a religious
extremist. He was advocating and fighting for religious freedom to the minorities.
Religious minorities living in Pakistan demanded a separate electorate for their true
representation in the Assemblies. From 1985 to 2000, the Christian enjoyed separate
electorate for 15 years. During the regime of President General Pervez Musharraf, the
Joint electorate System was reintroduced in National General Elections of 2002. The
general elections of 2008 and 2013 in Pakistan were held on the basis of Joint Electorate
System.
On 12th July 2008, a separate administrative department was created under
the name of “Human Rights & Minorities Affairs Department” to address the socio-
political and economic issues of all the religious minorities. The department is
working constantly for the improvement of Human Rights and uplift of Minorities in
the province of Punjab.
7.6 Findings
Pakistan is a plural country consisting of multi-cultural and multi-ethnic
groups. Many religious communities are inhabited peacefully in the state of Pakistan
enjoying equal rights without any discrimination of caste, color, creed or religion.
228
Although some of the religious communities have complaints and apprehensions
about the availability of equal opportunities of life yet the situation can be improved if
the country’s leaders, thinkers and opinion makers act more responsibly and
effectively.
7.6.1 Qualitative Findings:
Organizations such as the HRCP and Amnesty International have raised their
voice to protect human rights in Pakistan. Another organization, Centre for Legal Aid,
Assistance and Settlement (CLAAS) is also working to fight against discrimination of
all types aiming at to create the culture of tolerance and forbearance.
Everyone living in this state would enjoy all the socio-economic and political rights
equally irrespective of caste, color, creed or gender.
In meeting with the Federal Minister for Human Rights Kamran Michael has
voiced his determination to safeguard the rights of minorities. The main gist of human
rights is equality. Every individual has right to an identity and culture while living in
society.
Provincial Minister for Human Rights and Minorities Affairs Khalil Tahir
Sandhu told that the Punjab government has adopted co-ordinate strategy with
consultation of all stakeholders concerned for increasing seats of minorities in the
Assembly.
Majority of the respondents were of the view that they had to face many
political and economic problems such as land grabbing and racism. The Christian
leadership also wants to repeal ‘Hudood Laws’ as these are imposed on vulnerable
classes such as minorities and women.
229
Most of the Christians were not satisfied with Census report as accurate data
about the population of the religious minorities is not available due to which many of
the genuine issues remain unaddressed and unsettled.
Most of the Christian thinkers, writers and activists wish that the major
political parties must issue tickets of the party to the minorities in general elections.
Only in this way, the religious minorities have their true representatives in the
parliament who would raise voice to resolve their issues at grass-root level. Moreover,
majority of them wanted separate electorate for the Christians in the Parliament.
There is a mal-practice about the nominated candidates in the Parliament for each
Hindu and Christian communities being equal proportion of population. But, these
days, out of 10 seats in the National Assembly, eight are Hindus and two by
Christians. In the Senate only 1 Christian member is nominated against 3 Hindus. In
actual sense, both religious communities are almost equal in proportion of population.
7.6.2 Quantitative Findings:
Following are the results of survey study made in the Christian colonies.
Results show that more than half i.e 75% participants were agreed that their
community can celebrate cultural and religious festivities freely but on the other hand
issues regarding their economic activities researcher came to know that more than half
(58%) respondents were facing problems while performing their economic activities.
53% of the participants were not satisfied with 5% quota in government services.
According to the research study 62% participants are satisfied with workplace
environment and rest of the participants 38% not satisfied with workplace
environment.
More than half 51% participants agree that their life and property are secure.
Analysis shows slightly more than half 51% Christians have great concerns about the
230
strange behavior of the Muslims towards them. 59% participants face discriminatory
attitude in day to day life. The results of the research project reveal that majority of
the participants 77% think that the Christian Leadership is also held responsible for
the issues and problems facing by the Christian community.
Most of the participants 68% consider that society as a whole tolerates the
existence of minorities. The study shows that overwhelming majority of the
participants i.e. 83% prefer to live in Pakistan but very few 17% respondents don't
prefer to live in Pakistan rather they intend to migrate to another country. 57%
respondents among Christians don't understand that society overall appreciates their
services in the fields of education and health. Less than half 46% of the participants
said that they are satisfied to some extent with the role of judiciary in making
decision. Vast majority of the respondents 88.7% think that they have right to cast
vote according to their own free will and rest of the participants 11.3% not agree with
this statement.
The study showed that most of the participants 71% think that separate
electorate system is appropriate for proper representation of minorities in the
parliament. Less than half 46% respondents are of the view that they have inadequate
representation in the parliament, provincial assemblies. 28% of the respondents think
that their representatives have vested interests and are least interested in resolving the
problems facing by the Christian community.
More than half of the participants 53% feel some fear/threat while they visit
church for prayer. 69% of the population of the Christian community of Lahore think
that they have right to construct a church after fulfilling all the official requirements.
231
Overwhelming majority of the participants among the Christians 77% are not
satisfied with the implementation of Blasphemy laws rather they are of the opinion that
these laws are discriminatory and are often used against them.
The research study shows that 67% of the respondents think that they have equal
health facilities in government hospitals without any discrimination. 63% of the
Christians think that the government is doing a great deal to protect the places of
worships and in providing security to their community. On the question of the bold step
taken by the government in creating separate ministry for the protection of the rights of
minorities just 32% have opinion that nothing will change. 45% Christian community
thinks that Pakistan is progressing as more tolerant, liberal and democratic state.
The results of proposed research indicate that 55% of the respondents are not
satisfied with the working of Pakistan Statistics Bureau. They have severe objection that
the statistics about their population are not based on facts. Relating to the role of media
results of the research study shows that 72% participants don't think that Pakistani
media is playing its role in highlighting their issues.
7.7 Recommendations
On the basis of the available data following measures are recommended by the
researcher:
The government of Pakistan must take some concrete measures in
order to make it possible for the minorities especially the Christians to
take active part in decision-making mechanisms. Furthermore, the
minorities must have equal opportunities to get higher posts in civil
and military administration.
It is obligatory for the government institutions to provide conducive
environments in which minorities can contribute in economic and
232
political fields without any discrimination of caste, color or religion.
They must be provided such environment in which they would be able
to run their business activities freely.
Transparent inquiries must be made in cases of attacks on Christian
colonies i.e. Josph colony and Yohna Abad and the culprits must be
brought to justice in accordance with state laws.
The federal and provincial governments must make complaint
procedures easy and effective assuring that educational institutions
protect all the students from discrimination on religious grounds.
The religious and cultural festivals of the Christians like Easter and
Christmas must be given coverage in print and electronic media to
enhance their confidence level that they are the equal citizens of
Pakistan.
Laws such as blasphemy and evidence that discriminate particularly
against Christians should be amended and those found guilty of false
evidences for whatever reasons should be brought under the law so that
discrimination and misuse of any provision and law could be avoided
in future.
Government must discourage mob psychology and any act of violence
against any religious community. The places of religious worship
must be used for inter-faith harmony and tolerance in society.
Moreover, school curricula must include lessons on tolerance and
inter-faith harmony to bring perpetual peace in society.
An independent commission should be established for racial, religious
and gender equality to receive and investigate complaints and to carry
233
out awareness-raising movement to promote the values of tolerance,
forbearance and harmony.
The government of Pakistan should take concrete steps to ensure that
all laws, policies and practices are in accordance with the international
conventions.
It is the constitutional responsibility of the federal and provincial
governments to provide fool proof security arrangements to all the
religious minorities at all levels so that they may enjoy the
fundamental rights.
The reserved quota in Public sector for minorities must be increased
from 5% to 8% because of the increase of population of minorities. In
this way, they will be able to exploit their potential and energies in
maintaining their living standard. They will render their services for
the prosperity and progress of the country.
The minorities particularly the Christians think that they are not given
due respect in society and the places of work. They must be given
equal rights with respect and dignity. The general public should be
taught and trained in such a way that they consider all the people as
equal citizens of state.
The government must take some apposite administrative measures to
avoid misuse of the blasphemy laws. This law must be practiced and
implemented after thorough investigation so that no any innocent
citizen of Pakistan may lose his life.
234
The religious leaders and Ulemas must ply their active and effective
role in bringing mutual harmony on religious grounds and hate
speeches against no-Muslim minorities must be banned.
Separate electorate system should be revived by the Federal
Government to ensure direct and meaningful representation of the
religious minorities.
More budgets should be allocated for the Ministry of Human Rights
and Minorities Affairs for the uplift and betterment of minority
communities throughout Punjab Province.
It may be concluded in the light of the information collected during survey, although
Christian minority is facing some socio-economic issues and religious extremism by
some religious sentiments, yet overall situation is satisfactory and Christians are
enjoying equal rights in the country. There is always a room for further improvement.
235
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243
ANNEXURE – I
QUESTIONNAIRE
Christian Minority of Lahore:
Socio Political Challenges and Options (2001-2014)
SECTION (A) PERSONAL PROFILE
Q.1 NAME
______________________________________________
Q.2 GENDER
1. MALE
2. FEMALE
Q.3 AGE
1. 21-30
2. 31-40
3. 41-50
4. 51 AND ABOVE
Q.4 QUALIFICATION
1. ILLITERATE
2. PRIMARY
3. MIDDLE
4. MATRIC
5. INTER
6. GRADUATION AND ABOVE
Q.5 FAMILY INCOME
1. LESS THAN Rs 10000/- p.m
2. Rs 10001-20000/- p.m
3. Rs 20001-30000/- p.m
4. MORE THAN Rs 30000/- p.m
Q.6 FAMILY MEMBERS
Q.7 HOME ADDRESS
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_________
244
SECTION (B) SOCIO-ECONOMIC ISSUES
Q.8 Do you think that your community can celebrate freely cultural and religious
festivities?
1. Yes 2. No
Q.9 If no then what are the reasons?
1. Religious discrimination of Muslims
2. Discriminatory rules of the state
3. Illegal actions by the Christians themselves during celebrations
4. Any other
Q.10 Do you have to face problems in running business activities?
a. yes b. no
Q.11 If yes then reasons
1. Official hurdles
2. Non acceptability of general public
3. Religious factor
4. Threats by non state actors
5. Any other__________
Q.12 Are you satisfied with implementation of 5% Quota in government service??
1. yes 2. no
Q.13 If you are an employee in public/private sector, are you satisfied with
environment at your workplace
1. yes 2. no
Q.14 If no then please mention reasons
1. disrespect shown by colleagues
2. humiliating behavior of general public/customers
3. discriminating attitude of the boss/employer
4. physical torture
5. sexual harassment
6. any other
Q.15 To what extent Have you cordial inter-community relationship with your
Muslim neighbors?
1. to some extent
2. to great extent
3. not at all
245
4. no response
Q.16 Reasons behind difficulties in your cordial inter-community relationship with
your Muslim neighbors?
1. disrespect shown by the Muslims
2. your poor economic conditions
3. busy and hectic routine life
4. religious “fatwas” by Muslims Ulmas
5. any other
Q.17 Does your community has security of life and property?
1. yes 2. no
Q.18 If no, then reasons
1. threatening acts by Muslim extremists
2. Threats by some non state elements
3. property grabbed by powerful/political persons
4. hate speeches by religious ulemas
5. any other
Q.19 Do you think that your community has the freedom of participation in wedding
ceremonies or other functions of Muslim community in your locality and vice
versa?
1. Yes 2. No
Q.20 Do you think that you can openly depict yourself as follower of Christ in the
society
1. yes 2. no
Q.21. Do you have to face discriminatory attitude in day to day life.
1. yes 2. no
Q.22. Do you think that Christian leadership is also responsible for the backwardness
of the Christians.
1. yes 2. no
Q.23. Do you consider that society as a whole tolerates the existence of minorities?
1. yes 2. no
Q.24. If no then what are the reasons
1. religious factor
2. self created fear
3. low dignified status
246
4. any other
Q.25. Do you prefer to live in Pakistan
1. yes 2. no
Q.26. Do you think that society overall appreciates your services
1. yes 2. no
SECTION (C) POLITICAL ISSUES
Q.27. To what extent you are satisfied with the role of judiciary in providing you
justice/ensuring legal rights?
1. to some extent
2. to great extent
3. not at all
4. not sure
5. never have chance to go the court
Q.28. Do you have right of casting vote according to your own free will?
1. yes 2. no
Q.29. which electorate system do you think is appropriate for proper representation of
minorities in the parliament and local bodies?
1. separate electorate
2. joint electorate
Q.30. What are the reasons of your favor for separate electorate
1. their own elected representatives
2. safeguard of their rights
3. their voice can be raised to resolve their issues
4. element of accountability
Q.31. what is your opinion about your representation in the parliament, provincial
assemblies and local bodies?
1. adequate
2. inadequate
3. not sure
4. no response
Q.32. Are you satisfied with the role played by your representatives in raising and
solving your problems
1. yes 2. no
247
Q.33. If no Then Reasons
1. vested interests of minority representatives
2. representatives are more loyal to serve for the nominating political parties
3. lack of interaction between representatives and Christian community
4. any other
Q.34. Do you have right to protest for your issues and discriminatory polices of the
government?
1. yes 2. no
Q.35. Have you right to contest elections
1. yes 2. no
Q.36. If no then what are the reasons
1. poor economic conditions
2. because of joint electorate system
3. no transparency in elections
4. threats by influential people
5. any other
Q.37. Have you right to form a political party
1. yes 2. no
SECTION (D) RELIGIOUS PROBLEMS
Q.38. Do you feel any fear/ threat while visiting church for prayer.
1. yes 2. no
Q.39. Do you have right to construct a church
1. yes 2. no
Q.40. If no then what are the reasons
1. institutional hurdles
2. official procedures
3. protest of local muslims
4. hurdles created by religious leaders
5. any other1
Q.41. Do you have separate safe churchyards provided by the Government
1. yes
2. no
248
Q.42. Have you freedom in performing funeral services.
1. yes
2. no
Q.43. Are you satisfied with the implementation of Blasphemy Laws.
1. yes 2. no
Q.44. If no then what are the reasons
1. these are discriminatory laws
2. often used against Christian community
3. it is used without thorough investigation
4. religious extremists exploit this law
5. any other
SECTION (E) EDUCATIONAL AND HEALTH PROBLEMS
Q.45. Do you think that your community enjoys equal opportunities of getting
education at all levels.
1. yes 2. no
Q.46. If no then what are the reasons
1. maltreatment by teachers
2. misbehavior of class fellows
3. muslim students think us as untouchables
4. any other
Q.47. Do you think that the education curriculum is fair and you are free to opt ethics
to read instead of Islamiat.
1. yes 2. no
Q.48. If no then what are the factors responsible
1. forcd to read Islamiat only
2. no alternative teachers to teach ethics
3. role of administration
4. any other
Q.49. Are you happy that Punjab Government is spending more than 700 million Rs
on educational scholarships for the minority students/
1. yes 2. no
Q.50. Have you equal health facilities
1. yes 2. no
249
Q.51. If no then what are the reasons
1. Strange behavior of doctors
2. consider us as untouchables
3. inferiority complex
4. any other
SECTION (F) EFFORTS BY THE GOVERNMENT
Q.52. Do you think that the Government is doing a great deal to protect the places of
worships and in providing security to your community.
1. yes 2. no
Q.53. What is your opinion about the bold step taken by the government in creating
separate ministry for the protection of the rights of minorities.
1. It will resolve problems
2. It is mere a superficial step
3. Nothing will change
4. No response
Q.54. Do you think that Government of Punjab is spending 30 million Rs for the
development of Christian Colonies is sufficient.
1. yes 2. no
Q.55. To what extent do you think that Pakistan is progressing as more tolerant, liberal
and democratic society
1. to great extent
2. to some extent
3. no at all
4. no response
Q.56. Are you satisfied with the working of Pakistan Statistics Bureau.
1. yes 2. no
Q.57. Do you think that Pakistani media is playing its role in highlighting your issues.
1. yes 2. no
250
ANNEXURE – II
INTERVIEWS
Interview with Senator Kamran Michael Federal Minister for Statistics Government of Pakistan.
Q.1. Do you think that the services made by the Christian personalities are
appreciated?
Responses: I don’t think so. The Christians have rendered valuable services in the
fields of education, politics, defense and civil administration but
neither government nor the society ever appreciated these services. SP
Singha used his casting vote in favour of Punjab province to be the part
of Pakistan.
Q.2. Do you think that Government is providing your community fool proof
security arrangements?
Response: No doubt the Government is making its utmost efforts to provide fool
proof security to the Christian colonies and churches but much more is
needed to be done. Majority of our community is dissatisfied with the
security provided to them. There are 172 churches in Yohna Abad but
without any proper security.
Q.3. Do you consider that your community is enjoying socio-political and
economic rights equally?
Response: To some extent I agree but the Christians are generally excluded from
the main social stream and are not given equal rights to them by the
state.
Q.4. The Govt. has increased job quota 5% in public sector for the minorities, what
is your opinion?
Response: This is a good and great step taken by the government for the uplift of
the minorities. All credit goes to Kamran Michael because by dint of
his continuous efforts, the Government approved 5% job quota.
Q.5. What do your think about the hiding of the identity for the Christians?
Response: Yes I agree, most of the Christians hide their identity to avoid
discriminatory attitude by the majority Muslims. They do so to protect
them from any fear. They also use names of the Muslims so that they
may not be recognized as the Christians.
251
Q.6. Do your prefer separate Electorate or joint electorate for the minorities?
Response: I prefer joint electorate system because in this way the minorities
including the Christians become the part of main stream. Their
problems can be addressed effectively and their rights may be
protected.
Q.7. Being Federal Minister, do you think that government is doing a great deal for
the development of the Christian?
Response: The government is doing a great deal for the development and
prosperity of the Christians. I myself made much contribution in
arranging Christmas bazaars, Easter Holiday and the arrangements of
collective marriages. I introduced the bill in the assembly in the name
of “Minorities Rights Bill”. The establishment of Human Rights and
Minorities Affairs Department is a very good effort by the Punjab
Government.
Q.8. What should be done to improve the situation?
Response: It is a fact that the Christians are true Pakistanis. Therefore, they must
be treated as equal citizens of Pakistan. The state must implement laws
in letter and spirit. Furthermore, the government must provide more
resources to the Christians to eliminate sense of deprivation.
Q.9. What do your think about intercommunity relationship between the Muslims
and the Christians?
Response: Majority of the Muslims have cordial relations with the Christians.
Almost 90% Muslims are good and gentle. A small portion of the
Muslim population has feelings of hatred with them.
Q.10. Any further comments/suggestions.
Response: Reserved seats for the minorities in the National Assembly and
provincial Assemblies must be increased for their true and adequate
representation. Curriculum must be revised so that the minorities may
study their religious books. The punishment of the Christians may be
decreased if they learn Bible just as the Muslims’ punishment is
lessened due to memorization of the Holy Quran. National Minority
Day must be celebrated throughout Pakistan in order to create
harmonious and integrated atmosphere in the country.
252
Interview with Ch. Haroon Sahib Nasrani
Ex-Manager National Bank of Pakistan
Q.1. What do you think about the social status of the Christians in Pakistan?
Response: It is sorry to say that the Christians have low social status in Pakistan.
They are considered 2nd class citizens of Pakistan. They are not given
due respect in society. Often they are humiliated and discriminated by
the majority Muslims. They are called untouchables and ‘Churas’ to
show their contempt and hatred against the Christians.
Q.2. What is your opinion about census of Christians’ population?
Response: Pakistan Statistic Bureau does not show the actual population of the
Christians. Our population has increased manifold but official data is
showing population less in number. The government should coordinate
with the Christian organizations to collect accurate date about their
population.
Q.3. Are you free to run business activities of any type?
Response: Yes, we are free to run any business but there are some certain hurdles
created by the institutions and some extremist elements. Furthermore,
no Christian can start business of hotels or other eatables. Most of the
Muslims are reluctant to buy these things from the Christians. The
Muslims prefer to buy eatable from Muslim shopkeepers.
Q.4. Does your community have to face security problems?
Response: Yes, Of course, our community has to face much problems of security.
Our places of worship are not secure. Our leaders are threatened time
and again. Shahbaz Bhatti, Minister for Minorities Affairs was shot
dead in Islamabad only because he raised voice to repeal blasphemy
laws. The government must ensure security of life and property to all
the Christians.
Q.5. Are you satisfied with political rights provided to the Christians community?
Response: We are partially satisfied with the political rights because the
minorities must have dual right of voting. Separate electorate must be
introduced for the election for true representation.
253
Q.6. Do you think that your community has sufficient representation in the senate,
National Assembly, Provincial Assemblies and Local Bodies?
Response: The minorities living in Pakistan are not satisfied with the
representation in the assemblies. The proportion of seats in the
assemblies for minorities must be in accordance with the proportion of
population. The representation must be increased especially in local
bodies.
Q.7. The government has increased job quota from 2% to 5% in the public sector
for the minorities. Now are your satisfied with this policy of the government?
Response: This was a great effort made by the government but quota for jobs
must be enhanced up to 8% so that the minorities may get respectable
place in society. Furthermore, the government must provide maximum
facilities to the minority government employees serving in civil and
military administration.
Q.8. Any further comments or suggestions to improve the situation of the
minorities?
Response: Equality with dignity and respect for the minorities must be ensured by
the state and society.
The minorities are rendering their valuable contribution to the nation building.
The services must be appreciated in society.
The vision of Quaid I Azam to make Pakistan a liberal, tolerant and
democratic country must be practiced.
The rights given to the minorities according to provisions of 1973 constitution
must be ensured in letter and spirit in order to bring peace and harmony in
society.
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Interview with Dr. Kanwal Feroze
A renowned writer, journalist, Political Activist and staunch believer of Inter-
faith dialogue.
Q.1. Do you think that Christians are quite satisfied in day to day life?
Response: In Urban areas the Christians are quite satisfied because of
consciousness among people. The majority of the Muslims do not
discriminate against the minorities including the Christians. On the
contrary, in rural areas, the people have feelings of hatred against the
Christians because of lack of education. The Christians have to face
embarrassing situation as they are aliens.
Q.2. Do you think that the society overall accepts your community’s existence?
Response: It is often said that we must tolerate others. I think ‘tolerance’ is a non-
sense word rather sense of acceptability must be promoted. We must
accept the segments of society as they are. Overall, society accepts the
existence of the Christians, but still majority of the Muslims have
negative mentality about us. Although, apparently, discrimination is
less in practice but perception is usually negative. The Christians are
getting equal opportunities to improve their standard of living.
Q.3. Do you think that Pakistan is a tolerant and democratic state in true sense?
Response: Present Pakistan is not the Pakistan of Quaid-i-Azam, because Quaid-i-
Azam wished to make new state named as “Democratic Republic of
Pakistan”. But today, efforts have been made to make Pakistan a true
Islamic state. The minorities are not given due status and social
prestige in present day. They are discriminated at societal level.
Q.4. What is our opinion about the present syllabus and curriculum at school level
especially?
Response: The present curriculum is not according to the needs of present age
rather such things have been added in books to make the children a
true Muslims. The Christians and the students of other religions are
forced to read Islamiat. Moreover, there are no separate teachers in the
educational institutions to teach the students about their respective
religions. Syllabus and curriculum must be reviewed and revised.
255
Q.5. What is your point of view about religion? Do your think that religion unifies
the different sections into one?
Response: I am sorry to say that religion divides people into factions. It does not
unify the people of different religious. It creates barriers in the way of
liberalism. It is a fact universally accepted that teachers, doctors,
lawyers, writers and workers have no religion. All of them work for
humanity on equal basis.
Q.6. What is your perception about the implementation of 1973 constitution?
Response: I think that 1973 constitution was not unanimous constitution because
the minorities were not consulted at that time. Even today the original
1973 constitution is not implemented in its true spirit. It have objection
on the article in which Islam has been declared as state religion. In first
Constituent Assembly ‘recitation was not made even in the presence of
Quaid-i-Azam.’
Q.7. What do you prefer Separate Electorate or Joint Electorate.
Response: I prefer “Joint Electorate” over Separate Electorate.
Q.8. Do you think that 5% job quota is sufficient for the minorities and it is a
positive step taken by the government?
Response: Yes I think 5% quota for jobs is sufficient for the minorities. In this
way, they may join public sector.
256
Interview with Mary James Gill
Advocate and Member Provincial Assembly PML (N).
Q.1. What do your think about the social status of the Christians in Pakistani
Society?
Response: The Christians are the permanent settlers of Pakistan, they are not
migrants from any other land rather they are the sons of soil.
Therefore, they must have equal status with equal rights but the
Christians have low and undignified status in society. They are hated,
humiliated and discriminated at the hands of majority Muslims. They
are deprived of the equal social rights.
Q.2. What is your point of view about the jobs of the Christians?
Response: The Christians are provided low jobs like sweeping and sanitation-
related. In Lahore Waste Management System (LWMS) there are total
8000 employees in which 6000 are the Christians. Almost 200
Christians have been killed in gutters because of suffocation and
deadly gas. Structured discrimination is being done against the
Christians living in Pakistan. They have not better opportunities of jobs
in public and private sectors. Therefore, they are forced to live below
poverty line.
Q. 3. Do you think that government is providing security to the Christians?
Response: To some extent, government realizes its responsibility to provide
security to the Christians and their places of worship. But, overall
situation is not satisfactory. Our leaders are threatened and even killed
by extremists. About 2500 people have been migrated to Thailand for
security and protection.
Q.4. What is your point of view about political rights and your community’s
representation in Parliament?
Response: I think that the minorities are not given adequate representation in the
Parliament and provincial assemblies ECP must approve such policies
in which the Christian must be given tickets on general seats by the
major political parties, 10% women must contest on general seats in
general elections. The seats reserved in the Parliament and the
provincial assemblies for the minorities must be increased.
257
Q.5. Do you prefer Separate electorate system to joint electorate system?
Response: Yes I prefer Separate Electorate System for the true representation of
the minorities. In this way, the representatives would be accountable
before the common people.
Q.6. What is your opinion about the curriculum and admission to educational
institution?
Response: Curriculum at school level must be revised and reviewed. Moreover,
5% quota must be compulsory for the minorities in getting admission
to the schools, colleges and universities, so that they may get highest
posts in civil and military administration.
Q.7. What do you think about the implementation of Blasphemy Laws?
Response: It is true that religious beliefs of every religion are sacred. But, the
blasphemy laws are usually used against the Christians. These laws
must be implemented after thorough and fair investigation and inquiry.
Q.8. Are you satisfied with the efforts of the government to empower minorities in
Pakistan?
Response: No, I am not satisfied with the efforts made by the government to
empower minorities. More funds must be allocated for them so that
they may meet their necessities of life. The government must formulate
a uniform policy as “Minority Protection Policy” to define their status
clearly.
258
Interview with Prof: Dr. Peter John
Department of Chemistry Govt College University Lahore.
Question: Sir please tell me something about your educational career living in
majority Muslim area.
Response: I am satisfied with the environment at school where I studied. Never in
my life I have thought that I am in Islamic country. I had never feeling
of hatred from anyone. Teachers loved and respected me though I was
a Christian. Only sick minded people discriminate and have feelings of
hatred.
Question: Are you satisfied with your job?
Response: Of course; I have completed all my education here and was selected as
Lecturer, Assistant Professor, Associate Professor and Professor of
Chemistry by Punjab Public Service Commission (PPSC) on merit. I
got gold medal from Quaid-i-Azam University, Islamabad. I have
never faced any kind of discrimination from my colleagues. I am
greatly honored and respected.
Question: Do you think that the Christians are socially discriminated and
humiliated?
Response: I think that in urban areas there is less ratio of discrimination whereas
in rural areas, the people discriminate to a greater extent because of
lack of consciousness. Narrow-minded people never think about us as
equal citizens of Pakistan.
Question: What is your perception on the available facilities in the fields of
education and health?
Response: In my point of view, majority of the Christians have equal rights in
getting educational and health-care facilities. They are enjoying equal
rights in both these fields. But at some places the Christians are mal-
treated only because of their religious beliefs. People must use wisdom
to maintain cordial and friendly relationships.
Question: Do you prefer to hide your identity while living in society?
Response: Not at all, I am proud to be a Christian. But on the other hand many of
the Christians are terrified after the dreadful incident of 9/11 in USA.
They hide their identity to protect themselves from the extremist
259
Muslims. The majority Muslims must have broader vision in order to
bring harmony and peace in society. Discrimination is there because of
the mind set developed over the years. Element of hate must be
lessened on the part of the Muslims. The society must accept us as an
entity to make society prosperous.
Question: Who is responsible for poverty and bad condition of the Christians?
Response: it is a hard fact that majority of the Christians are themselves
responsible for their poverty and backwardness, because they are not
well educated and involved in negative activities like wine, drugs and
gambling. The reason is that the parents do not take their responsibility
to educate and train them to make them responsible and useful citizens
of the State. Educated people among Christian are quite successful in
society and are enjoying equal opportunities of life.
Question: What is your argument of 5% job quota in Public institutions?
Response: Yes, I do agree that the government has done a great job to provide 5%
quota in public sector. I appreciate the services made by the
Government. The quota of 5% must also be implemented in
competitive exams like CSS & PMS.
Question: How can the peaceful environment be maintained in Pakistani Society?
Response: First of all, the mindset of the Majority Muslims be changed about the
Christians. All the religious minorities living in Pakistan must be
integrated in society with the majority Muslims in the bond of love and
trust.
Question: Do you think that the existing joint electorate system is suitable for the
protection of political rights of the Christians?
Response: I think that separate electorate system must be re-introduced because in
this way their own elected representatives may raise their voice to
resolve their problems on priority basis. Mode of elections must be
changed because nomination of the representatives is not useful for the
protection of the rights of minorities. Seats in the National Assembly
and Provincial Assemblies be reserved for the religious minorities
according to the proportion of population.
260
Question: What steps should be taken to annihilate the fears of the religious
minorities?
Response: Religious Scholars must deliver lectures on the importance of tolerance
and forbearance. Hate speeches must be banned which incite extremist
elements to violence. Islamic teachings about the rights of minorities
must also be practiced in letter and spirit. Media should play its
constructive role to bridge the difference among all the communities
residing in Pakistan.
261
Interview with Hebron Rafiq
Assistant Professor of English at Government Dyal Singh College, Lahore.
Question: Do you think that there is social discrimination against the Christians
in Lahore?
Response: There is social discrimination against the Christians of Lahore on a
large scale. The Christians are so terrified that they prefer to hide their
identity. Often the Muslims have perception that having black colored
skin is a Christian that is immoral and nonsense. Extremist element
exploits religion and a number of violent based acts have been
occurred.
Question: What is your view on economic conditions of the Christians?
Response: In many areas of Lahore, the Christians are leading their lives below
poverty line. They have less job opportunities in public and private
sector to run their homes. They can not run their business of
restaurants and selling eatables because the Muslims hesitate to buy
these things from them. The Muslims think that the things become
impure because of the touch of the Christians. The government must
provide maximum opportunities of employment to retain their
confidence. The Muslims must know this thing that the Christians are
also human beings and true and patriotic Pakistanis.
Question: What is your opinion about the political system and electoral system in
Pakistan?
Response: Political system in Pakistan is so obsolete and full of flaws which
needs to be reformed to meet the new challenges. Joint electoral
system with dual right of voting to the minorities be introduced.
Nomination of the minority representatives is totally unjust. The seats
of the minorities in the assemblies must be increased according to the
population proportion of each religious minority to empower them.
The so called Muslim and Christian elite are responsible for the
backwardness of the common Christians.
262
Question: Do you think that HR&MA Department is a good effort by the Punjab
Government to uplift the Christians?
Response: To some extent it is appreciable effort by the government but it is more
superficial act. Most of the Christians are quite dissatisfied with the
performance of this Department. More funds must be allocated to this
Department.
Question: What should be done to improve the situation of the Christians?
Response: The government should provide maximum opportunities of jobs and
must take some concrete efforts to improve their economic conditions.
The political and religious elite must perform their active role to bring
peace and harmony.
Question: What is the viable solution of all these problems?
Response: The solution of all the above mentioned problems is that the existing
torn-out, old and outdated system must be collapsed. The new system
must be emerged to meet the needs of new challenges. Secondly, the
budget of education must be allocated up to 10% per annum. Only then
the positive and constructive changes may occur.
263
Interview with Khalil Tahir Sandhu
Minister for Human rights and Minorities Affairs Department Government of
Punjab, Lahore.
Question: What are your views about the existence of the Christians of Lahore?
Response: It is a fact that the Christians are permanent settlers in Pakistan since
1947. They are neither ‘Maftooh’ nor ‘Zimmis’. They are loyal citizens
of Pakistan.
Question: Do you think that the Christians are enjoying equal social rights in
Pakistan?
Response: It is sorry to say that the Christians are considered 2nd class citizens of
Pakistan. They are often deprived of equal fundamental rights.
Sometimes, they are discriminated and humiliated.
Question: what efforts your department is doing for the improvement of the
Christians?
Response: Ever since 1947, the Christian minority is bound to suffer. Especially,
during Zia’s period (1977-1988) the basic human rights of the
Christens were violated through implementing different laws of
Blasphemy. Our department is doing a great deal for the uplift of
common poor Christians. We are trying to acquire 5% quota of seats
in admission to professional educational institutions.
Question: How peace and harmony be established in Lahore?
Response: The last sermon of the Holy Prophet (SAW) was a noble and the best
example to maintain peace and harmony in society. Quaid-i-Azam also
stressed upon the equal rights of minorities to establish peace and
harmony. Inter-faith harmony committees must be empowered and that
is a good step towards harmony.
Question: What is your preference about the implementation of separate
electorate and joint electorate?
Response: Joint electorate system is more suitable and secure for the protection of
the rights of minorities.
Question: What should be done?
Response: Churches must be protected through fool-proof system; ECP must
approve policy to nominate minority candidates in General Elections
264
by the major political parties and the seats reserved for minorities in
National Assembly and Provincial Assemblies must be increased.
265
Annexure-III
Some Notable Blasphemy Cases of 295-B & 295-C
1. The case of Rimsha Masih
A 13-year old girl was accused of carrying burnt papers of the Holy Quran in
an envelope. The Islamabad High Court held that:
“A prudent man in our society would never bother to intercept a girl in
such like situation, therefore, it manifests that the complainant had
some ulterior motive to maneuver the expulsion of the Christian
community from the vicinity.”
The FIR was quashed and the judge’s parting comments are worth noting:
“Being followers of Islam we in all the affairs of life seek guidance
from the Holy Quran. The Muslims are warned to be careful and
extraordinary careful while leveling such like allegations against
anyone and such directions are not applicable in respect of other
Muslims alone, rather the same are applicable in respect of non-
Muslim communities too. So every Muslim should be extraordinary
careful while leveling such like allegations even against a non-
Muslim.” (Iqbal Hameed ur Rahman. C.J)
2. Kot Radha Kishan case
An enraged mob on November 4, 2014, attacked a Christian couple Shama
Bibi and Shahzad Masih. They were burnt alive in Chak 59, at Yusuf Gujar’s brick
kiln near Kasur. Shama was four months pregnant and left behind three children. The
couple was accused of desecrating the Holy Quran.
266
District Police Officer (DPO) Jawad Qamar said according to initial reports
Shahzad’s father a local religious healer had died. A week later, Shama, his daughter-
in-law, went to his room to dispose his belongings. During the process she threw out
some articles, including some papers. The garbage collector collected the trash the
next day and told the local cleric that he had collected the pages of the Holy Quran in
front of Shahzad’s house from the trash.
The local cleric made a sensational announcement over the public address
system installed in the mosque. The news spread like wild fire that created panic.
Religious emotions were whipped up. A crowd of around 1500 villagers gathered at
the kiln factory, apprehended the couple along with the family. They were brutally
beaten and tortured by an aggressive and violent mob. Later Shama and Shahzad were
thrown in an open lit furnace. The couple was burnt alive in front of their six year old
son. Sub Inspector (SI) Mohammad Ali and four other policemen watched the
brutality as they too were beaten by the enraged crowd. Later reinforcement of policy
was called and arrests made. A case FIR No. 475, dated November 11, 2014 was
registered at Police Station Kot Radha Kashan area of Kasur district. Investigation is
still in progress.
1. The case of Sawan Masih
A Christian was sentenced to death after being found guilty of insulting the
Prophet Muhammad (PBUH). Due to security risks, the trial took place in prison.
Sawan denies the charges and insists the allegations were made up against him by
those who wanted him to leave the colony.
It was alleged that Sawan had stated, “My Jesus Christ is true, he will come,
he is the son of God. Muslim’s prophet (alleged blasphemous comment) and my Jesus
Christ is true, he will save me.”
267
The accusation towards Sawan Masih, which was based on a verbal statement
given by a Muslim led to 3,000 or so Muslims rioting and torching around 100
Christian homes in Joseph colony, Lahore. Those accused of being involved in the
attack on the Christian colony have all been granted bail, while Sawan remains in
prison.
4. The case of Aasia Bibi
Aasia Bibi, a Christian was sentenced to death by a District and Sessions
Court in 2010 and fined Rs. 300,000/-. She stood accused having defamed the Prophet
Muhammad (PBUH) in front of Muslim neighbours. The women were already
involved in a dispute over sharing of drinking water. It is reported that a local Muslim
leader made a public announcement using the loudspeakers of the mosque that Aasia
had committed blasphemy. She was beaten by the other civilians in the village.
Charges under Section 295-B and C were filed against her. Upon being
arrested, Aasia claimed that she did not meet with any lawyer while in jail and was
not accompanied on the day of her verdict. The judge ruled out any possibility of false
implication and saw no mitigating circumstances and thus sentenced her to death by
hanging and a fine of Rs. 300,000/-.
The case relied upon Muslim witness for the prosecution and the investigation
was carried out by a low ranking Assistant Sub-Inspector of Police (ASI) rather than a
Superintendent of Police (SP) as required. Here sentence has been upheld by the High
court and judges noted that her legal counsel did not conduct the trial professionally
as proper cross examination of the witness was not carried out. Aasia is currently in
isolation in jail, facing threats against her life and her family. She is waiting for her
appeal to be heard in the Supreme Court.
268
It was the Aasia’s case that prompted the Governor of Punjab Salman Taseer
to visit her in jail and sympathize with her. He insisted that the case must be upheld
and she should be released as early as possible. His act was considered blasphemous
itself and was later killed. A few months later the Minister of Minorities, Shahbaz
Bhatti was also killed for the same reason.
5. The case of Ayub Masih
A Christian was alleged to have made blasphemous remarks about the Holy
Prophet Muhammad (PBUH) and advised the complainant to read Salman Rushdie’s
book. The accused believed that this was personal vendetta to prevent land from being
allocated to him by the government.
His sentence revived sentiments against the law amongst Christian leaders and
human rights activists. Bishop John Joseph, who was known internationally for his
humanitarian work in the Faisalabad Diocese, committed suicide in protest of the
death sentence awarded to Ayub. He left a note for the newspapers, with a farewell
message in which he asked all religious communities to join together to repeal these
laws. After spending six years in prison the Supreme Court quashed the conviction of
Ayub Masih and acquitted the accused due to the lack of evidence.
6. The case of Salmat Masih, Manzoor Masih and Rahmat Masih
Three Pakistani Christians were accused of blasphemy, one of them a 14-year
old boy named Salamat Masih. The complainant accused Salamat of writing
objectionable words on the wall of mosque, which were allegedly removed by the
complainant and other worshippers in the mosque. According to the complainant, two
Christian men, Manzoor Masih and Rehmat Masih were standing near Salamat, and
were thus presumed to have been instigating him to write those words – words which
were never described throughout the trial. The three were accused on suspicion of
269
having committed blasphemy. During the trial, Manzoor Masih was murdered just
outside the Lahore High Court after a hearing was adjourned.
Despite insufficient evidence put forth by the prosecution, the trials ended in
the conviction of the two surviving accused and they were awarded the death penalty.
On appeal, the accused were acquitted despite riotous protests by the extremist
religious lobby in the court premises. Subsequently one of the judges on the bench
was murdered and attempts were made on the life of the defence lawyer.
7. The case of Ghulam Akbar
Ghulam Akbar, a Muslim, was convicted by the Additional Sessions Judge of
an offence under Section 295-C and sentenced to death upon allegations of using
derogatory remarks against the Prophet Muhammad (PBUH) while sitting n a hotel.
In an appeal the court acquitted the accused based on the facts that no Muslim could
use derogatory remarks against the prophet Muhammad (PBUH). The delay of 21
days in lodging the FIR and the absence of any credible witness made the case highly
doubtful.
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