Pakistan Tier 1 | Uscirf-Recommended Countries of Particular Concern (Cpc)
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Religious Minorities in Pakistan
Abdul Majid* RELIGIOUS MINORITIES IN PAKISTAN Abstract The Constitution describes Pakistan as an “Islamic State”. It is a predominately Muslim State but there are several non-Muslims groups living here as citizens. Pakistan’s Constitution stands for equality of all citizens irrespective of religion, caste, region, tribe language and gender. Islam the state religion of Pakistan stands for respect and toleration for all religions. This paper examines the population and constitutional position of religious minorities in Pakistan. It also provides a general picture of major religious communities the Hindus, the Christians and the Sikhs. The paper also explains the Ahmadya community was declared a minority in September 1947. Despite the handicap of small population, Pakistan’s religious minorities have freedom to practice their religion and pursue their cultural heritage. Key Words: All India Muslim League, PPP, 1973 constitution, Lahore resolution, Jammat-e-Islami, Makkah, Pakistan Hindus Welfare Association Introduction All resolutions of the All India Muslim League since 1940 made categorical commitments for granting religious and cultural freedom to all religious minorities. In Pakistan Minority community is able to assert that it is completely safe. For all those who are guided by reason and humankind’s becoming a modern, civilized and responsible state. The ethnic communities and diverse cultures included Punjabi, Baloch, Sindhi, Seraiki and similarly beside Islam, the believers of Hindu, Sikh, Christian and others religious were also living in Pakistan. The cultural diversity of the country is under threat and religious minorities and various ethnic communities are being denied rights and Identity. Pakistan was established in August 1947 as a homeland for the Muslims of British India. -
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Pakistan’s ‘Mainstreaming’ Jihadis Vinay Kaura, Aparna Pande The emergence of the religious right-wing as a formidable political force in Pakistan seems to be an outcome of direct and indirect patron- age of the dominant military over the years. Ever since the creation of the Islamic Republic of Pakistan in 1947, the military establishment has formed a quasi alliance with the conservative religious elements who define a strongly Islamic identity for the country. The alliance has provided Islamism with regional perspectives and encouraged it to exploit the concept of jihad. This trend found its most obvious man- ifestation through the Afghan War. Due to the centrality of Islam in Pakistan’s national identity, secular leaders and groups find it extreme- ly difficult to create a national consensus against groups that describe themselves as soldiers of Islam. Using two case studies, the article ar- gues that political survival of both the military and the radical Islamist parties is based on their tacit understanding. It contends that without de-radicalisation of jihadis, the efforts to ‘mainstream’ them through the electoral process have huge implications for Pakistan’s political sys- tem as well as for prospects of regional peace. Keywords: Islamist, Jihadist, Red Mosque, Taliban, blasphemy, ISI, TLP, Musharraf, Afghanistan Introduction In the last two decades, the relationship between the Islamic faith and political power has emerged as an interesting field of political anal- ysis. Particularly after the revival of the Taliban and the rise of ISIS, Author. Article. Central European Journal of International and Security Studies 14, no. 4: 51–73. -
The Emergence of Labbaik Ya Rasool Allah
INSTITUTE FOR DEFENCE STUDIES AND ANALYSES eekly E-BULLETINE-BULLETIN PAKISTAN PROJECT w November 13 - November 19 , 2017 This E-Bulletin focuses on major developments in Pakistan on a weekly basis and brings them to the notice of strategic analysts and policy makers in India. EDITOR'S NOTE with the emergence of Tehrik Labbaik Ya Rasool Allah (TLY), its support base and what does its rise means he demonstration and sit-in carried out by the for Pakistan politics. Labbaik Ya Rasool Allah (TLY) and the government’s T Two things about Pakistan that cannot be denied or done response to it, dominated the media landscape in away with: first, its creation on the basis of religion and Pakistan. The government’s decision to accept all the second, the dominance of Army which runs the shows demands of TLY, which includes the resignation of - sometimes directly and sometimes behind the curtains Zahid Hamid was criticized by many. The role played through its protégé. These two factors clearly played a by the armed forces which many see as siding with TLY role this time around. Khadim Hussain Rizvi, the leader also reflected the military-mullah nexus and how the of TLY who is also a prayer leader and (defender of army is shaping the political order in Pakistan. Six major Mumtaz Qadri, assassinator of ex Punjab Governor late religious parties in the country announced the revival of Muttahia Majlis-e-Amal (MMA). During this week, Salman Taseer) criticised the Election bill 2017, accusing Pakistan’s trade deficit in the first four months of the the government of making changes in the Khatm-e- current fiscal year widened to $12.22 billion, that will Nabuwat (finality of Prophet hood clause) from have an impact on the overall performance of the economy. -
Sadiq Journal of Pakistan Studies (S JPS) Vol.1, No.1, (January-June 2021) Published by Department of Pakistan Studies, IUB, Pakistan (
Sadiq Journal of Pakistan Studies (S JPS) Vol.1, No.1, (January-June 2021) Published by Department of Pakistan Studies, IUB, Pakistan (https://journals.iub.edu.pk) Interfaith Harmony at Shrines in Pakistan: A Case Study of Baba Guru Nanak’s Dev Shrine - Kartarpur By Sara Iftikhar Research Officer Government College University, Lahore Abstract: Pakistan is a place where people belonging to different cultures and religions are residing together. The founder of Pakistan Quaid e Azam Muhmmad Ali Jinnah gifted liberty to the minorities in Pakistan and constitution of Pakistan safeguards the fundamental rights of Non-Muslims. Non-Muslim Minorities in Pakistan (Sikhs, Hindus and Christians etc.) have awarded freedom to go their religious places for practicing their religious obligations. Government of Pakistan has established Evacuee Trust Property Board under Act No. XIII of 1975 (which was promulgated on 1st July 1974) for management, control and disposal of the Evacuee Trust properties all over Pakistan. Undoubtedly, Pakistan is a Muslim majority country with multi-religious and multi-sectarian population. Though, we keep hearing about events of inter and intra religious intolerance every now and then. This research papers gives a comprehensive detail about the interfaith harmony at Shrines in Pakistan in order to prove that all the news we are getting through print media, electronic media or social media about religious intolerance in Pakistan is only one side of picture. Withal throwing light on the interfaith harmonious culture at Shrines, it aims to explore the concept of religious harmony or interfaith harmony. This paper briefly encapsulates the background of different shrines in Pakistan and the communities visiting them. -
Huge Maskless Crowd Gathers for Pakistani Firebrand Cleric's Funeral
Established 1961 7 Sunday, November 22, 2020 International Huge maskless crowd gathers for Pakistani firebrand cleric’s funeral Rizvi died Thursday after suffering a high fever and breathing difficulties LAHORE: Massive crowds of maskless mourners known for his profanity-laced speeches and the- gathered in Lahore yesterday for the funeral of atrical gestures, gained mass support and rose to hardline Pakistani cleric Khadim Hussain Rizvi, become one of the country’s most feared figures. who for years terrorized the country’s religious “In some ways, he was even more dangerous minorities, incited riots and advocated the than the Taleban, with his supporters not limited destruction of European nations in the name of to remote tribal areas, but present in large num- fighting blasphemy. bers in the country’s heartlands,” said Omar Vast throngs of men were seen packing the Waraich from Amnesty International. “(Rizvi) fig- center of the eastern city ahead of Rizvi’s funeral, ured out that in Pakistan, true power can be com- chanting in unison and for the most part flouting manded in the streets, where you don’t need the mask-wearing rules even with the country on the highest number of votes-just the highest number cusp of a second wave of the coronavirus out- of armed supporters.” His Tehreek-e-Labbaik break. Officials did not immediately provide a Pakistan party (TLP) held a three-day anti-France crowd size but local observers estimated several rally that ended after he claimed to have forced hundred thousand attendees. “Have you ever seen the government to agree to kick out the French such a big funeral for any political or religious fig- ambassador. -
Pakistan-Christians-Converts.V4.0
Country Policy and Information Note Pakistan: Christians and Christian converts Version 4.0 February 2021 Preface Purpose This note provides country of origin information (COI) and analysis of COI for use by Home Office decision makers handling particular types of protection and human rights claims (as set out in the Introduction section). It is not intended to be an exhaustive survey of a particular subject or theme. It is split into two main sections: (1) analysis and assessment of COI and other evidence; and (2) COI. These are explained in more detail below. Assessment This section analyses the evidence relevant to this note – i.e. the COI section; refugee/human rights laws and policies; and applicable caselaw – by describing this and its inter-relationships, and provides an assessment of, in general, whether one or more of the following applies: x A person is reasonably likely to face a real risk of persecution or serious harm x The general humanitarian situation is so severe as to breach Article 15(b) of European Council Directive 2004/83/EC (the Qualification Directive) / Article 3 of the European Convention on Human Rights as transposed in paragraph 339C and 339CA(iii) of the Immigration Rules x The security situation presents a real risk to a civilian’s life or person such that it would breach Article 15(c) of the Qualification Directive as transposed in paragraph 339C and 339CA(iv) of the Immigration Rules x A person is able to obtain protection from the state (or quasi state bodies) x A person is reasonably able to relocate within a country or territory x A claim is likely to justify granting asylum, humanitarian protection or other form of leave, and x If a claim is refused, it is likely or unlikely to be certifiable as ‘clearly unfounded’ under section 94 of the Nationality, Immigration and Asylum Act 2002. -
South Asia State of Minorities Report 2020: Minorities and Shrinking Civil
THE SOUTH ASIA COLLECTIVE South Asia State of Minorities Report 2020 South Asia State of Minorities Report 2020 Minorities and Shrinking Civic Space THE SOUTH ASIA COLLECTIVE South Asia State of Minorities Report 2020 Minorities and Shrinking Civic Space Edited by a team at Social Science Baha, Kathmandu, consisting of 'HHSDNDSD, Ritika Singh and Shambhawi Poudel with Khem Shreesh and 6XGHVKQDDSD. Cover design and graphics by Promina Shrestha and Animesh Maharjan. Text pages design and layout by Chiran Ghimire. ौLVSXEOLFDWLRQZDVSURGXFHGZLWKWKHਭQDQFLDOVXSSRUWRIWKH(XURSHDQ Union and the Norwegian Agency for Development Cooperation (Norad). Its contents are the sole responsibility of the South Asia Collective and do not QHFHVVDULO\UHਮHFWWKHYLHZVRIWKH(XURSHDQ8QLRQRU1RUDG ौLVZRUNLVOLFHQVHGXQGHUD&UHDWLYH&RPPRQV$िULEXWLRQ 1RQ&RPPHUFLDO6KDUH$OLNH,QWHUQDWLRQDO/LFHQVH3URYLGHGWKH\ DFNQRZOHGJHWKHVRXUFHXVHUVRIWKLVFRQWHQWDUHDOORZHGWRUHPL[WZHDN build upon and share for noncommercial purposes under the same original license terms. 1RYHPEHU South Asia Collective Email: [email protected] Web: thesouthasiacollective.org )DFHERRNIDFHERRNFRPWKHVRXWKDVLDFROOHFWLYH Contents Executive Summary vii Foreword xv Acknowledgements xix Note on the South Asia Collective xxiii Note on Contributors xxv Abbreviations and Acronyms xxxi Introduction: South Asia, Constrained xxxv Chapter 1 Shrinking Civic Spaces for Human Rights Defenders in Afghanistan 1 Chapter 2 Bangladesh: Civic Space and Minority Rights 29 Chapter 3 Civic Space and Religious Minorities in Bhutan 53 &KDSWHU Closing Civic Space in India: Targeting Minorities Amid 'HPRFUDWLF%DࠪVOLGLQJ 72 Chapter 5 Civic Space in Nepal 126 Chapter 6 Closing Civic Space in Pakistan 164 Chapter 7 Sri Lanka: Minority Rights within Shrinking Civic Space 196 Chapter 8 State of South Asian Minorities 2020 230 Appendices Commentaries 259 Assessment of Civic Space in South Asia (online survey) 267 Executive Summary Across South Asia, civil society is being increasingly constrained. -
EASO Country of Origin Information Report Pakistan Security Situation
European Asylum Support Office EASO Country of Origin Information Report Pakistan Security Situation October 2018 SUPPORT IS OUR MISSION European Asylum Support Office EASO Country of Origin Information Report Pakistan Security Situation October 2018 More information on the European Union is available on the Internet (http://europa.eu). ISBN: 978-92-9476-319-8 doi: 10.2847/639900 © European Asylum Support Office 2018 Reproduction is authorised, provided the source is acknowledged, unless otherwise stated. For third-party materials reproduced in this publication, reference is made to the copyrights statements of the respective third parties. Cover photo: FATA Faces FATA Voices, © FATA Reforms, url, CC BY-NC-SA 2.0 Neither EASO nor any person acting on its behalf may be held responsible for the use which may be made of the information contained herein. EASO COI REPORT PAKISTAN: SECURITY SITUATION — 3 Acknowledgements EASO would like to acknowledge the Belgian Center for Documentation and Research (Cedoca) in the Office of the Commissioner General for Refugees and Stateless Persons, as the drafter of this report. Furthermore, the following national asylum and migration departments have contributed by reviewing the report: The Netherlands, Immigration and Naturalization Service, Office for Country Information and Language Analysis Hungary, Office of Immigration and Nationality, Immigration and Asylum Office Documentation Centre Slovakia, Migration Office, Department of Documentation and Foreign Cooperation Sweden, Migration Agency, Lifos -
Freedom of Religion & Religious Minorities in Pakistan: a Study Of
Fordham International Law Journal Volume 19, Issue 1 1995 Article 5 Freedom of Religion & Religious Minorities in Pakistan: A Study of Judicial Practice Tayyab Mahmud∗ ∗ Copyright c 1995 by the authors. Fordham International Law Journal is produced by The Berke- ley Electronic Press (bepress). http://ir.lawnet.fordham.edu/ilj Freedom of Religion & Religious Minorities in Pakistan: A Study of Judicial Practice Tayyab Mahmud Abstract Pakistan’s successive constitutions, which enumerate guaranteed fundamental rights and pro- vide for the separation of state power and judicial review, contemplate judicial protection of vul- nerable sections of society against unlawful executive and legislative actions. This Article focuses upon the remarkably divergent pronouncements of Pakistan’s judiciary regarding the religious status and freedom of religion of one particular religious minority, the Ahmadis. The superior judiciary of Pakistan has visited the issue of religious freedom for the Ahmadis repeatedly since the establishment of the State, each time with a different result. The point of departure for this ex- amination is furnished by the recent pronouncement of the Supreme Court of Pakistan (”Supreme Court” or “Court”) in Zaheeruddin v. State,’ wherein the Court decided that Ordinance XX of 1984 (”Ordinance XX” or ”Ordinance”), which amended Pakistan’s Penal Code to make the public prac- tice by the Ahmadis of their religion a crime, does not violate freedom of religion as mandated by the Pakistan Constitution. This Article argues that Zaheeruddin is at an impermissible variance with the implied covenant of freedom of religion between religious minorities and the Founding Fathers of Pakistan, the foundational constitutional jurisprudence of the country, and the dictates of international human rights law. -
The Situation of Religious Minorities
writenet is a network of researchers and writers on human rights, forced migration, ethnic and political conflict WRITENET writenet is the resource base of practical management (uk) e-mail: [email protected] independent analysis PAKISTAN: THE SITUATION OF RELIGIOUS MINORITIES A Writenet Report by Shaun R. Gregory and Simon R. Valentine commissioned by United Nations High Commissioner for Refugees, Status Determination and Protection Information Section May 2009 Caveat: Writenet papers are prepared mainly on the basis of publicly available information, analysis and comment. All sources are cited. The papers are not, and do not purport to be, either exhaustive with regard to conditions in the country surveyed, or conclusive as to the merits of any particular claim to refugee status or asylum. The views expressed in the paper are those of the author and are not necessarily those of Writenet or UNHCR. TABLE OF CONTENTS Acronyms ................................................................................................... i Executive Summary ................................................................................. ii 1 Introduction........................................................................................1 2 Background.........................................................................................4 3 Religious Minorities in Pakistan: Understanding the Context......6 3.1 The Constitutional-Legal Context..............................................................6 3.2 The Socio-Religious Context .......................................................................8 -
Pakistan 2017 International Religious Freedom Report
PAKISTAN 2017 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution establishes Islam as the state religion and requires all provisions of the law to be consistent with Islam. The constitution also states, “subject to law, public order, and morality, every citizen shall have the right to profess, practice, and propagate his religion.” The courts continued to enforce blasphemy laws, whose punishment ranges from life in prison to the death sentence for a range of charges, including “defiling the Prophet Muhammad.” According to civil society reports, there were at least 50 individuals imprisoned on blasphemy charges, at least 17 of whom had received death sentences. According to data provided by civil society organizations (CSOs), police registered at least 10 new blasphemy cases against 17 individuals. CSOs reported lower courts often failed to adhere to basic evidentiary standards in blasphemy cases. In April a mob shot and beat to death Mashal Khan, a student at Abdul Wali Khan University in Mardan, Khyber Pakhtunkhwa (KP), following an accusation of blasphemy later deemed by investigators to be false, which prompted widespread condemnation in the country. Ahmadiyya Muslim Community leaders and human rights organizations continued to express concerns about the government’s targeting of Ahmadis for blasphemy, and Ahmadis continued to be affected by discriminatory and ambiguous legislation that denied them basic rights. On October 2, the president signed into law a bill that changed the electoral oath affirming belief that the Prophet Muhammed is the final prophet of Islam to a “declaration” and abolished separate voter lists for Ahmadis, sparking weeks of protest. In response, the government attributed the change in the oath to “clerical error,” and parliament reversed the provisions. -
FORCED CONVERSIONS OR FAITH CONVERSIONS Rhetoric and Reality
© 2020 Institute of Policy Studies FORCED CONVERSIONS OR FAITH CONVERSIONS Rhetoric and Reality Baseline Study Author: Ghulam Hussain Edited by: Syed Nadeem Farhat ISBN: 978-969-448-792-2 For queries and feedback: [email protected] Institute of Policy Studies Nasr Chambers, 1-MPCHS Commercial, E-11/3, Islamabad Tel: +92 51 8438391-3 www.ips.org.pk | www.ipsurdu.com 2 | P a g e Contents Preface ................................................................................................................................................ 3 Executive Summary .......................................................................................................................... 7 Introduction and Background ......................................................................................................... 9 Part I ................................................................................................................................................ 13 Content Analysis of NGO Reports ................................................................................................ 13 Presentation of Facts and Figures ................................................................................................. 15 Tautologies and Circular Arguments ............................................................................................ 16 Development of Current Narrative ............................................................................................... 21 Location of Media Outlets ...........................................................................................................