In the grand tapestry of international affairs, where peace prizes have long been the preserve of singular visionaries or dedicated institutions, a
There is a will, there is a way: By Shamim Mahmood
There are approximately 2.6 billion Christians worldwide, representing 33% of the global population. Most Christians in Europe, the United States, and the United Kingdom are in majority and enjoy prosperous lives with access to extensive social and economic opportunities. Others live in minority in other countries including Pakistan and face challenging social, economic and religious restrictions.
In Pakistan Christians constitute less than 2% of the total population. Since questions have been raised regarding the Christian population figures reported in the last two national censuses, so it is difficult to rely completely on official statistics. During the past 15 years as I’ve been trying to raise voice for their rights, Over time, I had the opportunity to study more facts and realities related to the matter and reached the conclusion that, since Pakistan's independence, the difficulties faced by Christians have steadily been increased rather than diminished.
The political, social, and religious conditions of Christians in Pakistan continue to deteriorate. From what many perceive as discriminatory constitutional provisions to limited employment opportunities and widespread social prejudice, Christians often experience psychological stress. Tightening of blasphemy laws adding death penalty during the rule of former military dictator General Zia-ul-Haq, followed by the introduction of a controversial proportional political system for minorities by former President General Pervez Musharraf.
And as a result religious minorities have little meaningful influence on legislation. Although they have nominal representation in provincial and national assemblies, their role in the legislative process appears minimal. divisions and mistrust among religious minority communities have intensified. It is viewed by some as effectively undermining the voting rights of religious minorities.
Due to poverty and economic discrimination, employment opportunities for young Christians remain limited, and access to senior positions is extremely rare. In total population of about 300 million people, only a handful of individuals from religious minorities occupy high-ranking government posts.
The younger generation faces financial, economic, and social discrimination, leading to growing frustration and hopelessness. Discriminatory laws contribute to a constant sense of anxiety, while recurring incidents of violence and attacks by fundamentalists and influential individuals have created an atmosphere of fear and insecurity. Although the Constitution formally guarantees certain protections, an outdated judicial system and concerns regarding extremist pressure have increased the risks faced by minorities.
The privatization of education has further reduced access to higher education. In such circumstances, ordinary Christians who already feel insecure and uncertain about their future if look toward their political, social, and religious leaders for guidance. Unfortunately, this frequently deepens their disappointment.
There have been little practical effort, either before or after independence, to establish a distinct national or international identity for Pakistani Christians.
By comparison, communities such as the Ahmadis and certain other minorities have worked in a more organized manner to project a distinct and influential voice internationally.
History shows that during the independence movement in the Indian subcontinent, the efforts made by Christian leaders were not primarily aimed at establishing an independent political identity. Although some individuals advocated for such a course, many ultimately aligned themselves either with the Indian National Congress or the Muslim League. The consequences of those decisions, according to some observers, continue to affect the community today, and current political leaders are seen as repeating the same pattern.
Many Pakistani Christians who once praised S. P. Singha now regard his decisions as a mistake. They argue that, rather than supporting either the Congress or the Muslim League during the independence movement, Christian leaders should have worked toward establishing an independent political identity. Had they done so, they believe the situation today might have been very different.
The state of religious leadership is also concerning. Efforts aimed at improving the economic well-being of Christians do not appear to be a major priority, although foreign funding is allegedly received in the name of community welfare. On the other hand, those who successfully migrate abroad often discover that Pakistani Christians lack a distinct identity there as well. While many individuals in Europe, the United States, and the United Kingdom claim to be engaged in social work, there appears to be little organized collective effort that promotes a recognizable Pakistani Christian identity.
One of the fundamental reasons for this situation is that Pakistani Christians remain divided among numerous churches, denominations, and individual organizations, both inside Pakistan and abroad. There is no visible central global leadership. The need of the hour is the establishment of a central international body—for example a “Global Pakistani Christians Council”—that could engage in professional advocacy and lobbying at the international level. Such an organization could formulate policy proposals, organize seminars and conferences, and introduce the world to a distinct Pakistani Christian identity.
A global media cell should also be established, along with a coordinated strategy to pursue representation within international institutions, including the United Nations. The community should work toward overcoming internal divisions, creating a collective identity, and developing a common international slogan and vision. Such an organization could also promote education and awareness among Pakistani Christians living abroad.
At the same time, efforts should be made to advocate for reforms to controversial laws and to pursue political changes that strengthen minority representation and identity. If political parties with only a few parliamentary seats can play a role in coalition governments and secure positions within the cabinet, then religious minorities, with their allocated representation, should also be able to play a meaningful role in government formation and policymaking. If there is a will there is a way.
In Pakistan Christians constitute less than 2% of the total population. Since questions have been raised regarding the Christian population figures reported in the last two national censuses, so it is difficult to rely completely on official statistics. During the past 15 years as I’ve been trying to raise voice for their rights, Over time, I had the opportunity to study more facts and realities related to the matter and reached the conclusion that, since Pakistan's independence, the difficulties faced by Christians have steadily been increased rather than diminished.
The political, social, and religious conditions of Christians in Pakistan continue to deteriorate. From what many perceive as discriminatory constitutional provisions to limited employment opportunities and widespread social prejudice, Christians often experience psychological stress. Tightening of blasphemy laws adding death penalty during the rule of former military dictator General Zia-ul-Haq, followed by the introduction of a controversial proportional political system for minorities by former President General Pervez Musharraf.
And as a result religious minorities have little meaningful influence on legislation. Although they have nominal representation in provincial and national assemblies, their role in the legislative process appears minimal. divisions and mistrust among religious minority communities have intensified. It is viewed by some as effectively undermining the voting rights of religious minorities.
Due to poverty and economic discrimination, employment opportunities for young Christians remain limited, and access to senior positions is extremely rare. In total population of about 300 million people, only a handful of individuals from religious minorities occupy high-ranking government posts.
The younger generation faces financial, economic, and social discrimination, leading to growing frustration and hopelessness. Discriminatory laws contribute to a constant sense of anxiety, while recurring incidents of violence and attacks by fundamentalists and influential individuals have created an atmosphere of fear and insecurity. Although the Constitution formally guarantees certain protections, an outdated judicial system and concerns regarding extremist pressure have increased the risks faced by minorities.
The privatization of education has further reduced access to higher education. In such circumstances, ordinary Christians who already feel insecure and uncertain about their future if look toward their political, social, and religious leaders for guidance. Unfortunately, this frequently deepens their disappointment.
There have been little practical effort, either before or after independence, to establish a distinct national or international identity for Pakistani Christians.
By comparison, communities such as the Ahmadis and certain other minorities have worked in a more organized manner to project a distinct and influential voice internationally.
History shows that during the independence movement in the Indian subcontinent, the efforts made by Christian leaders were not primarily aimed at establishing an independent political identity. Although some individuals advocated for such a course, many ultimately aligned themselves either with the Indian National Congress or the Muslim League. The consequences of those decisions, according to some observers, continue to affect the community today, and current political leaders are seen as repeating the same pattern.
Many Pakistani Christians who once praised S. P. Singha now regard his decisions as a mistake. They argue that, rather than supporting either the Congress or the Muslim League during the independence movement, Christian leaders should have worked toward establishing an independent political identity. Had they done so, they believe the situation today might have been very different.
The state of religious leadership is also concerning. Efforts aimed at improving the economic well-being of Christians do not appear to be a major priority, although foreign funding is allegedly received in the name of community welfare. On the other hand, those who successfully migrate abroad often discover that Pakistani Christians lack a distinct identity there as well. While many individuals in Europe, the United States, and the United Kingdom claim to be engaged in social work, there appears to be little organized collective effort that promotes a recognizable Pakistani Christian identity.
One of the fundamental reasons for this situation is that Pakistani Christians remain divided among numerous churches, denominations, and individual organizations, both inside Pakistan and abroad. There is no visible central global leadership. The need of the hour is the establishment of a central international body—for example a “Global Pakistani Christians Council”—that could engage in professional advocacy and lobbying at the international level. Such an organization could formulate policy proposals, organize seminars and conferences, and introduce the world to a distinct Pakistani Christian identity.
A global media cell should also be established, along with a coordinated strategy to pursue representation within international institutions, including the United Nations. The community should work toward overcoming internal divisions, creating a collective identity, and developing a common international slogan and vision. Such an organization could also promote education and awareness among Pakistani Christians living abroad.
At the same time, efforts should be made to advocate for reforms to controversial laws and to pursue political changes that strengthen minority representation and identity. If political parties with only a few parliamentary seats can play a role in coalition governments and secure positions within the cabinet, then religious minorities, with their allocated representation, should also be able to play a meaningful role in government formation and policymaking. If there is a will there is a way.
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"Trial of Pakistani Christian Nation" By Nazir S Bhatti
On demand of our readers, I have decided to release E-Book version of "Trial of Pakistani Christian Nation" on website of PCP which can also be viewed on website of Pakistan Christian Congress www.pakistanchristiancongress.org . You can read chapter wise by clicking tab on left handside of PDF format of E-Book.