The term Interfaith Harmony was in the coin during 2006. The Media in Pakistan published statement after statement by the government functionaries, the political and social leadership. Intellectuals and journalists ventured into discussions and volumes were written on the subject. It is yet to be evaluated if this instinctive response to the harrowing situation of lawlessness in the name of religion and intolerance in Pakistan made some impact.

The sectarian killings and attacks on places of worships, continued with virtual impunity. Considering the built up and formation of the extremists this may be just a tip of the iceberg. The intra – sect gun battles in Khyber Agency suggested an Iraq like situation in the making. The warning note to the Ummah by President Pervez Musharraf about looming danger of the proliferation of sectarian violence could be timely, however did not suggest a concrete course of action.

The need for peace and harmony is obvious for any society in similar situation such as Pakistan. Moreover it is no secret that the root cause of extremism and violence in Pakistan was in the blatant abuse of religion by state and non-state actors. However, action on the ground only can change the course of future.

The issues vital to interfaith Harmony and Peace were still overlooked in the action part. The blasphemy laws and their atrocious effects remained unchanged in 2006. The churches and Christian properties were destroyed after the allegations. At least 85 persons belonging to different religions were hauled up and some even murdered under these allegations. The families of the accused had to undergo sufferings while trying to protect them from any violence. The protection of blasphemy victims involves living under high tensions, expansive litigation and endurance of the prolonged trials.

Other discriminatory laws affecting the interfaith relations enjoyed their sanctified status in the statute. The Criminal Law (Amendment) Act 2006 (Women Protection Bill) sheepishly ignored the blatant religious discrimination in the Hudood laws e.g. only Muslim judges can hear the Hudood cases even though the law is equally applicable to Non-Muslims and the appeal court remains to be the Federal Shariat Court, where a Non-Muslim can not be a Judge, lawyer or a witness.

The education policy and curriculum reforms had no structured participation of the religious minorities in the process. Moreover the Education Ministry remained deaf to the voices asking for a change. The biases injected in the Pakistani youth through the religiously prejudiced curriculum continued to be sacrosanct.

For some time now the establishment pleased themselves with a conclusion that the religious minorities have become ‘agitation minded though given several concessions’. Some would go the extent of saying that situation in Pakistan for minorities was better of than, for instance, India. The day to day experience of the ordinary minority person has been contrary to this claim. They were probably not looking for a heaven like conditions but a social environment which would be their home and an accommodating polity. The hostility exercised by certain quarters and the lack of protection to the minority citizens made people disgruntled.

The government has claim admiration for restoration of joint electorates and political representation for minorities, however there has been neither any consideration nor an initiative in the area of economic rights of these thoroughly marginalized communities. Moreover as the democratic development was stalled in the political area, the benefits of joint electorates remained under capitalized.

Therefore, the administration of all levels has to explore how to go beyond pronouncements on peace and harmony and create an environment where peace can become a reality. An affirmative action to rehabilitate the religious minorities is more than urgent to save them from economic collapse.

It is no news anymore that one thousand Pakistani Hindus sought migrated to India annually since 2002. The trend among the Christians is not any different. The size of minorities in 1947 was 30% of the population which has come to 3% in 1998. The only were conversions only to Islam.

Migration and assimilation can only stop if minorities feel safe and protected in Pakistan. No doubt migration is a trend among the majority community as well. As migration of Muslims might add colour to elsewhere, preserving minorities’ existence in Pakistan will definitely save fast diminishing religious diversity of the country.

I would like to thanks NCJP colleagues, volunteers and staff who participated in preparation of this report. Thanks are due to the Executive Committee, the Chairperson Archbishop Lawrence John Saldanha and National Director Fr. Emmanuel Yousaf Mani for their patronage to the work of the Commission.