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Religious Minorities
Religious Minorities are Not Satisfied about Government Policies in Pakistan
(A Case Study of District Sheikhupura, Pakistan)
By
Muhammad Akram Mehar – M.Sc Sociology
Mehar_Skp@yahoo.com
ABSTRACT
A study was conducted to evaluate the religious minority rights in the rural areas of Sheikhupura, Pakistan during 2009-10. The overall objective of the study was to explore the level of provision of basic human rights to religious minorities living in the rural areas of Sheikhupura and to know about the satisfaction level of religious minorities about the availability of their fundamental human rights. For this purpose, 120 households from the rural areas of Sheikhupura which were representatives of the whole district's religious minorities were selected by using the simple random sampling technique. The analysis of the data revealed that religious minorities are not represented in different sectors of life (e.g. employment sector) appropriately and adequately. So, the religious minorities in the area of study were satisfied to least extent to the government policies of Pakistan.
Key Words: Constitution, Dominant, Ethnic, Legislation, Linguistic, Racial, Satisfaction Level, Sociological Minority.
INTRODUCTION
The minority is a sociological group that does not constitute a politically dominant voting majority of the total population of a given society. A sociological minority is not necessarily a numerical minority. It may include any group that is subnormal with respect to a dominant group in terms of social status, education, employment, wealth and political power. Persons belonging to religious minorities have a faith which is different to that held by the majority.
Religious minorities are present in almost all the regions of the world; continue to face serious threats and discrimination in different sectors of life. They are frequently excluded from taking part fully in the economic, political and social life of their countries. Today, religious minority communities face new challenges, including legislation, policies for the country/nation. (Ms. Gay, 29 July 2005)
o The author is Literacy Coordinator in National Commission for Human Development, Sheikhupura, Pakistan.
In case of Religious Minorities in Pakistan, the term ‘minority' is used in the 1973 Constitution of the Islamic Republic of Pakistan on several occasions. Successive federal governments take minorities religious not ethnic, racial or linguistic minorities. According to the census of 1998, Hindus make up 1.20% of the population and Christians (Protestant and Roman Catholic) 1.9%, or around 2.3 million people and Sikh and Parsis are 0.31%. So, according to the 1998 national census, 96.28% of the population follows the Islamic faith. Non-Muslims constitute 3.72% of the total population. Religious minority groups claim that they are underrepresented in government census counts. Punjab is the largest province in the country; more than 90% of the country's Christians also reside here, making them the largest religious minority in the province. Approximately 60% of Punjab's Christians live in rural villages. (Religious Freedom Report of Pakistan, U.S State Department - 2003)
In Pakistan, as it is third world country, the voice of religious minorities has never touched the heart or mind of national policy formulators. In the practices of political struggle for power, even liberal politicians remained silent on the issue regarding the fundamental rights of religious minorities. (Amir Taheri, New York Times, 11 July 2002)
Regarding the Abuses of Religious Freedom in Pakistan, Police torture and other forms of mistreatment of persons in custody are common. However, there were no confirmed reports of torture of prisoners or detainees because of their religious beliefs. Religious minorities state that members of their communities, especially minors, sometimes are pressured by private groups and individuals to convert to Islam. (HRCP-2003)
The Constitution of Pakistan provides freedom of religion, and states that adequate provisions shall be made for religious minorities to profess and practice their religions freely. However, in practice the Government imposes limits on freedom of religion. For example, under the Constitution, no student can be forced to receive religious instruction or to participate in religious worship other than his or her own. (Religious Freedom Report of Pakistan, U.S State Department - 2003)
Prophet Muhammad (Peace Be upon Him) who established a religiously diverse state in Madinah said this about the Christians of Najran;
"Najran has the protection of God and the pledges of Muhammad, the Prophet, to protect their (the Christians') lives, faith, land, property, those who are absent and those who are present, and their clan and allies. They need not change anything of their past customs. No right of theirs or their religion shall be altered. No bishop, monk or church guard shall be removed from his position."
Islam stresses the need for dialogue between the Muslim and other religious communities. Islam as a pluralistic religion considers dialogue legitimate. (Mehboob Sada, director of the Christian Study Center (CSC), 2008)
MATERIALS & METHODS
The study in hand was conducted in the rural areas of Sheikhupura, Pakistan. From the total 72 rural union councils, two union councils having maximum households of religious minorities were selected randomly at first stage. Afterward six villages (three from each union council) were selected randomly at second level. Keeping in view the population size and characteristics, kind of the data analysis, time and resources available and practical evidence, a sample of 120 respondents (60 from each union council) was selected by using purposive sampling technique. Regarding sample of the respondents, the matters kept in mind at the time of data collection were that; the respondents were of one sex (male) and the respondents were above the age limit of 19 years.
The data were collected by using the survey method. Keeping in view the objectives of the study, it was decided to use interview schedule to collect the information. A well designed interview schedule was prepared to gather/collect the data from the selected areas. The interview schedule was developed in the light of the objectives of the study. The researcher tried his level best to get as close to the fact as possible. Interviewing schedule was used due to its certain characteristics such as; high response rate, greater flexibility, and formatted questioning.
In this study, Bivariate Analysis has been used. In Bivariate Analysis, Pearson's Chi-Square Test (χ2) was applied to find out the relationship between certain independent and dependent variables. The relationship of two variables was explored through Hypothesis Testing. The researcher had selected the of 0.05. As Pearson's chi-square test is used to assess two types of comparison; tests of goodness of fit and tests of independence. In this study, the tests of independence have been used. Yeh’s Index of Satisfaction (YIS) was also used to analyze the satisfaction level of the respondents regarding government policies. Yeh’s Index of Satisfaction ranges from +1 to -1. A positive value of YIS indicates that there is more respondents who are satisfied with one attribute than those who are not satisfied. The larger the value of Yeh’s Index of Satisfaction, the more intensive the degree of satisfaction or dissatisfaction.
RESULTS & DISCUSSION
Satisfaction Level of Religious Minorities about Government Policies:
To learn about the satisfaction level of the respondents, it is vital to draw the conclusion of any social research. Because of this, the satisfaction level of religious minorities i.e. satisfaction level about government policies was very important to draw the concluding remarks of this study. The satisfaction of religious minorities about the government policies towards them is very important for their feelings and perceptions of having security. Actually, It is the responsibility of government to protect the basic human rights of religious minorities of the country. If government provides proper fundamental rights to the religious minorities, then the religious minorities will contribute in the developmental priorities of the country / state. This contribution will prosper the state, ultimately. Because of these ground realities, the researcher felt the need to measure the satisfaction level of religious minorities about government policies towards them.
Table-1: Distribution of Respondents According to their Satisfaction Level about Government Policies.
Satisfaction Level about Govt. Policies Frequency Percentage
1 Satisfied 45 37.5
2 Satisfied to Some Extent 50 41.7
3 Not Satisfied 25 20.8
Total 120 100.0
For the measurement of the satisfaction level, Yeh’s Index of Satisfaction was used which is;
S - D
YIS = ------------
R
Where;
S = the number of respondents satisfied with one attribute.
D = the number of respondents dissatisfied with one
attribute.
R = the total number of respondents.
Satisfaction Level about Govt. Policies Frequency Percentage
1 Satisfied (S) 45 37.5
2 Dissatisfied (D) 25 20.8
3 Total (R) 120 100.0
By putting the values in YIS,
45-25
YIS = ------------ , YIS= 0.17
120
On the basis of the calculated value of Yeh’s Index of Satisfaction, it was revealed that the religious minorities in the area of study were satisfied with the governmental policies regarding the protection of their fundamental rights but to least extent. They were demanding fundamental changes and improvements in the policies of the state regarding religious minorities. They have particular objections about government policies towards them. Religious minorities claimed that;
• They are not represented properly and honorably in different sectors of development .limelight.
• Government treat the religious minorities with discrimination either directly or indirectly particularly in the employment sector.
The residential areas of the religious minorities were also not so facilitated. Resultantly, they were not so satisfied about the government policies regarding religious minorities.
Table-2: Association between the Level of Opportunity for Religious Minorities in Government Services and the Satisfaction Level of Religious Minorities about Government Policies.
Description Satisfaction Level about Government Policies Total
Satisfied Satisfied to Some
Extent Not Satisfied
Opportunity in Government Services Yes 20 20 8 48
NO 25 30 17 72
Total 45 50 25 120
Chi-Square Value = 1. 037 Significance Value = 0. 595
The above mentioned figures show that the level of opportunity for religious minorities in government services had no influence on the satisfaction level of religious minorities about government policies. So, there was no significant association between the independent variable (The level of opportunity for religious minorities in government services) and dependent variable (Satisfaction level of religious minorities about government policies). Thus the hypothesis, “The Level of Opportunity for Religious Minorities in Government Services is Independent of the Satisfaction Level of Religious Minorities about Government Policies” was accepted.
3- The Level of Provision of Opportunity for Religious Minorities in Government Services is independent of the Contribution of Religious Minorities in National Integrity.
Table-3: Association between the Level of Provision of Opportunity for Religious Minorities in Government Services and the Contribution of Religious Minorities in National Integrity.
Description Your Contribution in National Integrity Total
YES NO
Opportunity in Government Services Yes 32 16 48
NO 49 23 72
Total 81 39 120
Chi-Square Value = 1. 513 Significance Value = 0. 469
The above mentioned figures show that the opportunity for religious minorities in government services had no influence upon the contribution of religious minorities in national integrity. So, there was no significant association between the independent variable (The Level of Provision of opportunity for religious minorities in government services) and dependent variable (Contribution of Religious Minorities in National Integrity). Thus the hypothesis, “The Opportunity for Religious Minorities in Government Services is independent of the Contribution of Religious Minorities in National Integrity” was accepted.
4- The Level of Social Security provided to the Religious Minorities by the Government is independent of the Contribution of the Religious Minorities in National Integrity.
Table-4: Association between the Levels of Social Security provided to the Religious Minorities by the Government and the Contribution of the Religious Minorities in National Integrity.
Description Social Security by the Government Total
Sufficient Satisfactory Not Sufficient
Contribution in National Integrity YES 30 36 15 81
NO 5 24 10 39
Total 35 60 25 120
Chi-Square Value = 8. 158 Significance Value = 0. 086
The level of social security provided to the religious minorities had no influences on the role of religious minorities in the national integrity. So, there was also no significant association between the independent variable (The level of social security provided to the religious minorities by the government) and dependent variable (Contribution in national integrity). Thus the hypothesis, “The Level of Social Security provided to the Religious Minorities by the Government is independent of the Contribution of the Religious Minorities in National Integrity” was accepted.
CONCLUSIONS & RECOMMENDATIONS
Conclusions:
On the basis of above mentioned results and discussion, it was concluded that the Religious Minorities in all regions of the world particularly in third world countries like Pakistan, continue to face serious threats and discrimination in different sectors of life. They are frequently excluded from taking part fully in the social, economic and political practices of the country/state. Today, religious minority communities face new challenges or threats including threats about legislation and development. The voice of religious minorities has never touched the heart or mind of national policy makers. Simply, we can say that the religious minorities are satisfied to government policies in Pakistan, to least extent which needs to be maximize. Because, religious minorities' major claim was that they are discriminated either directly or indirectly.
Recommendations:
After the evaluation of the rights of the religious minorities, the following steps should be taken for the improved protection and provision of the fundamental rights to the religious minorities;
• Government should launch such programs and campaigns that can maximize the inter faith harmony and tolerance, i.e. government should make the department of interfaith harmony more affective. For this purpose, the services of religious leaders (Imaam Masjid, Pastor, etc) can be achieved because without their co-operation, inter faith dialogues can’t be arranged for inter faith tolerance and harmony. This will also contribute in the national integrity.
• Government should provide justice and social security to the religious minorities as much as possible. For this task of equality, there is the need to make the ministry of religious minority rights more affective so that it can espouse more compassionate policies for the protection of religious minorities' rights.
• There should be full religious liberty to all the individuals in the country either they belong to any religion of their choice. It means that there should be the permission for everyone belonging to any religious minority, to conduct or celebrate one's rituals and social events. Government should endow with adequate security and protection at the time of their functions such as Christmas and wedding ceremonies. They can practice their prayers and other religious functions and activities without any fear. Because, it will create the feelings of security and own homeland among the religious minorities. Ultimately, they will participate more affectively in the national development.
• Government should provide equal funds or grants for the development of those specific areas where religious minorities subsist. There should be no discrimination in the division of grants for the development of the areas of religious minorities particularly in the rural areas. There should be more authentic programs for the developmental uplift of religious minorities.
ACKNOWLEDGEMENTS
The work presented in this manuscript was accomplished under inspiring guidance of Dr. Haq Nawaz Anwar, Department of Sociology, G.C University, Faisalabad, who always provide necessary assistance in writing of this manuscript.
REFERENCES
o AMIR TAHERI (2002) “Law Does Not Specify Badges for Religious Minorities”, New York Times, USA.
o HRCP (2003) “Annual Survey of Pakistan”, Human Rights Commission of Pakistan.
o MEHBOOB SADA (2008) “The Joint Motion of Christians and Members of Civil Society", Asia News, Islamabad, Pakistan.
o MS. GAY (2005) “Principles of Democracy”, Office of the High Commissioner for Human Rights, Switzerland.
o U.S STATE DEPARTMENT (2003) “Religion & Spirituality”, Religious Freedom Report of Pakistan, U.S State Department, USA.
(A Case Study of District Sheikhupura, Pakistan)
By
Muhammad Akram Mehar – M.Sc Sociology
Mehar_Skp@yahoo.com
ABSTRACT
A study was conducted to evaluate the religious minority rights in the rural areas of Sheikhupura, Pakistan during 2009-10. The overall objective of the study was to explore the level of provision of basic human rights to religious minorities living in the rural areas of Sheikhupura and to know about the satisfaction level of religious minorities about the availability of their fundamental human rights. For this purpose, 120 households from the rural areas of Sheikhupura which were representatives of the whole district's religious minorities were selected by using the simple random sampling technique. The analysis of the data revealed that religious minorities are not represented in different sectors of life (e.g. employment sector) appropriately and adequately. So, the religious minorities in the area of study were satisfied to least extent to the government policies of Pakistan.
Key Words: Constitution, Dominant, Ethnic, Legislation, Linguistic, Racial, Satisfaction Level, Sociological Minority.
INTRODUCTION
The minority is a sociological group that does not constitute a politically dominant voting majority of the total population of a given society. A sociological minority is not necessarily a numerical minority. It may include any group that is subnormal with respect to a dominant group in terms of social status, education, employment, wealth and political power. Persons belonging to religious minorities have a faith which is different to that held by the majority.
Religious minorities are present in almost all the regions of the world; continue to face serious threats and discrimination in different sectors of life. They are frequently excluded from taking part fully in the economic, political and social life of their countries. Today, religious minority communities face new challenges, including legislation, policies for the country/nation. (Ms. Gay, 29 July 2005)
o The author is Literacy Coordinator in National Commission for Human Development, Sheikhupura, Pakistan.
In case of Religious Minorities in Pakistan, the term ‘minority' is used in the 1973 Constitution of the Islamic Republic of Pakistan on several occasions. Successive federal governments take minorities religious not ethnic, racial or linguistic minorities. According to the census of 1998, Hindus make up 1.20% of the population and Christians (Protestant and Roman Catholic) 1.9%, or around 2.3 million people and Sikh and Parsis are 0.31%. So, according to the 1998 national census, 96.28% of the population follows the Islamic faith. Non-Muslims constitute 3.72% of the total population. Religious minority groups claim that they are underrepresented in government census counts. Punjab is the largest province in the country; more than 90% of the country's Christians also reside here, making them the largest religious minority in the province. Approximately 60% of Punjab's Christians live in rural villages. (Religious Freedom Report of Pakistan, U.S State Department - 2003)
In Pakistan, as it is third world country, the voice of religious minorities has never touched the heart or mind of national policy formulators. In the practices of political struggle for power, even liberal politicians remained silent on the issue regarding the fundamental rights of religious minorities. (Amir Taheri, New York Times, 11 July 2002)
Regarding the Abuses of Religious Freedom in Pakistan, Police torture and other forms of mistreatment of persons in custody are common. However, there were no confirmed reports of torture of prisoners or detainees because of their religious beliefs. Religious minorities state that members of their communities, especially minors, sometimes are pressured by private groups and individuals to convert to Islam. (HRCP-2003)
The Constitution of Pakistan provides freedom of religion, and states that adequate provisions shall be made for religious minorities to profess and practice their religions freely. However, in practice the Government imposes limits on freedom of religion. For example, under the Constitution, no student can be forced to receive religious instruction or to participate in religious worship other than his or her own. (Religious Freedom Report of Pakistan, U.S State Department - 2003)
Prophet Muhammad (Peace Be upon Him) who established a religiously diverse state in Madinah said this about the Christians of Najran;
"Najran has the protection of God and the pledges of Muhammad, the Prophet, to protect their (the Christians') lives, faith, land, property, those who are absent and those who are present, and their clan and allies. They need not change anything of their past customs. No right of theirs or their religion shall be altered. No bishop, monk or church guard shall be removed from his position."
Islam stresses the need for dialogue between the Muslim and other religious communities. Islam as a pluralistic religion considers dialogue legitimate. (Mehboob Sada, director of the Christian Study Center (CSC), 2008)
MATERIALS & METHODS
The study in hand was conducted in the rural areas of Sheikhupura, Pakistan. From the total 72 rural union councils, two union councils having maximum households of religious minorities were selected randomly at first stage. Afterward six villages (three from each union council) were selected randomly at second level. Keeping in view the population size and characteristics, kind of the data analysis, time and resources available and practical evidence, a sample of 120 respondents (60 from each union council) was selected by using purposive sampling technique. Regarding sample of the respondents, the matters kept in mind at the time of data collection were that; the respondents were of one sex (male) and the respondents were above the age limit of 19 years.
The data were collected by using the survey method. Keeping in view the objectives of the study, it was decided to use interview schedule to collect the information. A well designed interview schedule was prepared to gather/collect the data from the selected areas. The interview schedule was developed in the light of the objectives of the study. The researcher tried his level best to get as close to the fact as possible. Interviewing schedule was used due to its certain characteristics such as; high response rate, greater flexibility, and formatted questioning.
In this study, Bivariate Analysis has been used. In Bivariate Analysis, Pearson's Chi-Square Test (χ2) was applied to find out the relationship between certain independent and dependent variables. The relationship of two variables was explored through Hypothesis Testing. The researcher had selected the of 0.05. As Pearson's chi-square test is used to assess two types of comparison; tests of goodness of fit and tests of independence. In this study, the tests of independence have been used. Yeh’s Index of Satisfaction (YIS) was also used to analyze the satisfaction level of the respondents regarding government policies. Yeh’s Index of Satisfaction ranges from +1 to -1. A positive value of YIS indicates that there is more respondents who are satisfied with one attribute than those who are not satisfied. The larger the value of Yeh’s Index of Satisfaction, the more intensive the degree of satisfaction or dissatisfaction.
RESULTS & DISCUSSION
Satisfaction Level of Religious Minorities about Government Policies:
To learn about the satisfaction level of the respondents, it is vital to draw the conclusion of any social research. Because of this, the satisfaction level of religious minorities i.e. satisfaction level about government policies was very important to draw the concluding remarks of this study. The satisfaction of religious minorities about the government policies towards them is very important for their feelings and perceptions of having security. Actually, It is the responsibility of government to protect the basic human rights of religious minorities of the country. If government provides proper fundamental rights to the religious minorities, then the religious minorities will contribute in the developmental priorities of the country / state. This contribution will prosper the state, ultimately. Because of these ground realities, the researcher felt the need to measure the satisfaction level of religious minorities about government policies towards them.
Table-1: Distribution of Respondents According to their Satisfaction Level about Government Policies.
Satisfaction Level about Govt. Policies Frequency Percentage
1 Satisfied 45 37.5
2 Satisfied to Some Extent 50 41.7
3 Not Satisfied 25 20.8
Total 120 100.0
For the measurement of the satisfaction level, Yeh’s Index of Satisfaction was used which is;
S - D
YIS = ------------
R
Where;
S = the number of respondents satisfied with one attribute.
D = the number of respondents dissatisfied with one
attribute.
R = the total number of respondents.
Satisfaction Level about Govt. Policies Frequency Percentage
1 Satisfied (S) 45 37.5
2 Dissatisfied (D) 25 20.8
3 Total (R) 120 100.0
By putting the values in YIS,
45-25
YIS = ------------ , YIS= 0.17
120
On the basis of the calculated value of Yeh’s Index of Satisfaction, it was revealed that the religious minorities in the area of study were satisfied with the governmental policies regarding the protection of their fundamental rights but to least extent. They were demanding fundamental changes and improvements in the policies of the state regarding religious minorities. They have particular objections about government policies towards them. Religious minorities claimed that;
• They are not represented properly and honorably in different sectors of development .limelight.
• Government treat the religious minorities with discrimination either directly or indirectly particularly in the employment sector.
The residential areas of the religious minorities were also not so facilitated. Resultantly, they were not so satisfied about the government policies regarding religious minorities.
Table-2: Association between the Level of Opportunity for Religious Minorities in Government Services and the Satisfaction Level of Religious Minorities about Government Policies.
Description Satisfaction Level about Government Policies Total
Satisfied Satisfied to Some
Extent Not Satisfied
Opportunity in Government Services Yes 20 20 8 48
NO 25 30 17 72
Total 45 50 25 120
Chi-Square Value = 1. 037 Significance Value = 0. 595
The above mentioned figures show that the level of opportunity for religious minorities in government services had no influence on the satisfaction level of religious minorities about government policies. So, there was no significant association between the independent variable (The level of opportunity for religious minorities in government services) and dependent variable (Satisfaction level of religious minorities about government policies). Thus the hypothesis, “The Level of Opportunity for Religious Minorities in Government Services is Independent of the Satisfaction Level of Religious Minorities about Government Policies” was accepted.
3- The Level of Provision of Opportunity for Religious Minorities in Government Services is independent of the Contribution of Religious Minorities in National Integrity.
Table-3: Association between the Level of Provision of Opportunity for Religious Minorities in Government Services and the Contribution of Religious Minorities in National Integrity.
Description Your Contribution in National Integrity Total
YES NO
Opportunity in Government Services Yes 32 16 48
NO 49 23 72
Total 81 39 120
Chi-Square Value = 1. 513 Significance Value = 0. 469
The above mentioned figures show that the opportunity for religious minorities in government services had no influence upon the contribution of religious minorities in national integrity. So, there was no significant association between the independent variable (The Level of Provision of opportunity for religious minorities in government services) and dependent variable (Contribution of Religious Minorities in National Integrity). Thus the hypothesis, “The Opportunity for Religious Minorities in Government Services is independent of the Contribution of Religious Minorities in National Integrity” was accepted.
4- The Level of Social Security provided to the Religious Minorities by the Government is independent of the Contribution of the Religious Minorities in National Integrity.
Table-4: Association between the Levels of Social Security provided to the Religious Minorities by the Government and the Contribution of the Religious Minorities in National Integrity.
Description Social Security by the Government Total
Sufficient Satisfactory Not Sufficient
Contribution in National Integrity YES 30 36 15 81
NO 5 24 10 39
Total 35 60 25 120
Chi-Square Value = 8. 158 Significance Value = 0. 086
The level of social security provided to the religious minorities had no influences on the role of religious minorities in the national integrity. So, there was also no significant association between the independent variable (The level of social security provided to the religious minorities by the government) and dependent variable (Contribution in national integrity). Thus the hypothesis, “The Level of Social Security provided to the Religious Minorities by the Government is independent of the Contribution of the Religious Minorities in National Integrity” was accepted.
CONCLUSIONS & RECOMMENDATIONS
Conclusions:
On the basis of above mentioned results and discussion, it was concluded that the Religious Minorities in all regions of the world particularly in third world countries like Pakistan, continue to face serious threats and discrimination in different sectors of life. They are frequently excluded from taking part fully in the social, economic and political practices of the country/state. Today, religious minority communities face new challenges or threats including threats about legislation and development. The voice of religious minorities has never touched the heart or mind of national policy makers. Simply, we can say that the religious minorities are satisfied to government policies in Pakistan, to least extent which needs to be maximize. Because, religious minorities' major claim was that they are discriminated either directly or indirectly.
Recommendations:
After the evaluation of the rights of the religious minorities, the following steps should be taken for the improved protection and provision of the fundamental rights to the religious minorities;
• Government should launch such programs and campaigns that can maximize the inter faith harmony and tolerance, i.e. government should make the department of interfaith harmony more affective. For this purpose, the services of religious leaders (Imaam Masjid, Pastor, etc) can be achieved because without their co-operation, inter faith dialogues can’t be arranged for inter faith tolerance and harmony. This will also contribute in the national integrity.
• Government should provide justice and social security to the religious minorities as much as possible. For this task of equality, there is the need to make the ministry of religious minority rights more affective so that it can espouse more compassionate policies for the protection of religious minorities' rights.
• There should be full religious liberty to all the individuals in the country either they belong to any religion of their choice. It means that there should be the permission for everyone belonging to any religious minority, to conduct or celebrate one's rituals and social events. Government should endow with adequate security and protection at the time of their functions such as Christmas and wedding ceremonies. They can practice their prayers and other religious functions and activities without any fear. Because, it will create the feelings of security and own homeland among the religious minorities. Ultimately, they will participate more affectively in the national development.
• Government should provide equal funds or grants for the development of those specific areas where religious minorities subsist. There should be no discrimination in the division of grants for the development of the areas of religious minorities particularly in the rural areas. There should be more authentic programs for the developmental uplift of religious minorities.
ACKNOWLEDGEMENTS
The work presented in this manuscript was accomplished under inspiring guidance of Dr. Haq Nawaz Anwar, Department of Sociology, G.C University, Faisalabad, who always provide necessary assistance in writing of this manuscript.
REFERENCES
o AMIR TAHERI (2002) “Law Does Not Specify Badges for Religious Minorities”, New York Times, USA.
o HRCP (2003) “Annual Survey of Pakistan”, Human Rights Commission of Pakistan.
o MEHBOOB SADA (2008) “The Joint Motion of Christians and Members of Civil Society", Asia News, Islamabad, Pakistan.
o MS. GAY (2005) “Principles of Democracy”, Office of the High Commissioner for Human Rights, Switzerland.
o U.S STATE DEPARTMENT (2003) “Religion & Spirituality”, Religious Freedom Report of Pakistan, U.S State Department, USA.
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