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Extreme injustice — a legal mandate for bigotry

Why the religious persecution of minorities in Pakistan is getting worse.

Standing on a dusty street under the Karachi sun, already blazing at 9am, it strikes me that I am being rejected. I am at a Christian-run school, amongst a crowd of parents vying for appointments to secure admission for their children. The reception, if that is the word for it, is a hatch in the brick wall, behind which sits a harried looking man with a stack of papers and a phone. After wrestling my way to the front, I explain that I am here to talk to the headmaster about religious discrimination.

The man phones the headmaster's personal assistant. I explain my connection to the acquaintance that told him to expect me, and tell her that I'm researching Christians in Pakistan. After nearly 10 minutes, standing on the pavement with the phone cord pulled awkwardly out into the street, I realise that the line has gone dead and she's hung up the phone. The man behind the desk is distinctly unimpressed, given the crowd amassing behind me. Convinced the line has been accidentally cut off, I ask him to call again. The PA's tone is markedly different. "You're not the only person I'm dealing with," she snaps. "The father doesn't have time for all this."

When I speak to my acquaintance later that day, he shrugs. "Don't be offended," he says. "He is prominent so he is easily identifiable. Are you surprised he is scared to talk?"

Pakistan was conceived as a secular state with Islam as its main religion. "We have many non-Muslims -- Hindus, Christians, and Parsis -- but they are all Pakistanis," said the country's founder, Muhammad Ali Jinnah in a celebrated speech. However, in the late 1970s and 1980s, the military dictator General Zia-ul-Huq engaged in a repressive programme of 'Islamisation'. Among his actions was the introduction of a set of blasphemy laws, under which a person can face indefinite imprisonment or even the death penalty for criticising the Prophet Muhammad or the Qur'an.

The current debate is not about the existence of the law itself (many countries have blasphemy laws, as did the UK until 2008), but about the exceptionally harsh penalties and the very light burden of proof. Hardly any evidence is required - the accuser can even refuse to repeat the blasphemy in court for fear of committing the crime himself - and so the law is frequently used as a means of settling personal scores or stirring up sectarian tension.

The issue came to international attention last November, when Aasia Bibi, a Christian mother of five, was sentenced to death for "insulting the Prophet". The remarks were allegedly made after co-workers refused to share water that she had carried, on the basis that Christians are unclean. Throughout her trial, she did not have access to a lawyer.

Aasia's case was taken up by three politicians in the ruling Pakistan People's Party, who called for reform: Salman Taseer, the governor of Punjab (Pakistan's most populous state), Shahbaz Bhatti, the Minorities Minister, and Sherry Rehman, a prominent backbencher.

The consequences speak for themselves. On 4 January, Taseer was shot dead by his own bodyguard outside a coffee shop in Islamabad. On 2 March, Bhatti too was shot by assassins from the Pakistani Taliban. Rehman is living in semi-hiding in fear for her life. And on 2 February, soon after Taseer was killed, the prime minister, Yousuf Raza Gilani, told his government that he would not touch the law and that all reform would be shelved: "We are all unanimous that nobody wants to change the law."

It is easy to see why people might be afraid to speak out in favour of change. Taseer's daughter Shehrbano is a recent graduate working as a journalist for Newsweek in Lahore. "Very few people condemned my father's murder," she tells me when we speak on the phone. "Everyone was so petrified that they'd be next. That's how terrorists operate. The night that my father died, I thought, OK, this is going to be a huge watershed moment in the history of Pakistan. But the complete opposite happened. We went ten steps back."

This anger at the government's handling of the assassinations is shared by many. "I feel very strongly about it, of course I do. But I won't say anything because I don't want to get shot," a diplomat tells me. "Even my servants could betray me. It was his bodyguard - a servant - who shot him."

There is a real sense of fear among the ruling classes. One evening, a PPP former minister tells me that he hates the idea of having an armed guard and drives himself everywhere - but keeps this fact to himself, and makes sure to take different routes and not to travel at the same time every day.

Caste out

About 96 per cent of Pakistan's population is Muslim. However, the 4 per cent minority of Christians, Hindus and Islamic sects such as the Ahmadis (regarded as non-Muslims) translates to nearly ten million people, the equivalent of the population of Tunisia.

Well before the Taliban became a political force in the country, minorities faced serious social discrimination. I speak to Sujawal Massey, a Christian man who works as a sweeper - one of the lowest-status jobs there is. Aware of his position in this acutely class-bound society, he does not sit down, but hovers awkwardly as we talk in the living room of the lavish house where he works, looking at the floor except when spoken to.

He tells me it is difficult to find work. "They don't let us move ahead. We get no chances. If they know you're a Christian they say: there's no room here for you."

I ask what impact this has on a day-to-day level. "If we end up somewhere where there are Muslims, we're in trouble if they discover we're Christian," he says. "We don't tell them we're Christian in the market, because they won't give us anything. They won't even let us drink from a glass."

His employer tells me that while she insists that he is fed with the other servants (most of whom live in quarters in the house) many of her friends do not do the same for Christian members of staff. She keeps separate utensils for him to eat with, because her Muslim servants are unwilling to share theirs with him.

The reluctance to share water was also central to the Aasia Bibi case. "It is a carry-over from the Hindu caste system - the idea of untouchability," explains Dr Theodore Gabriel, a University of Gloucestershire academic and author of a study of Pakistan, Christian Citizens in an Islamic State. "Most of the Christians in Pakistan come from a low caste. The 'untouchable' or Dalit class were targets of missionary activity during colonisation, so they have come from a low economic and social background."

This social persecution remains in place even for those who have worked their way out of typical 'untouchable' jobs. I visit a beauty salon in an affluent suburb of Karachi, owned by a Christian Pakistani woman, Jane Peters. The shop is busy, with several Muslim women waiting to be seen.

However, all is not well behind the scenes. "There are terrible problems," she tells me. "I pay my bills, I pay my taxes, but the neighbours have had the water supply cut off." This means that she cannot get running water to the shop, and instead has to buy it in tankers each morning and manually heat the water required for hair-washes and manicures. The process of giving treatments is delayed by staff having to carry kettles and basins of hot water up and down stairs.

The shop is staffed entirely by Christian girls - "otherwise there are quarrels," explains Peters - and so it provides a rare employment opportunity for those who would otherwise end up in menial positions. One of the girls tells me that she quit school prematurely so that she could take the job, and is trying to complete her education part-time. "It is very hard for us to find employment," she says.

No change

It goes beyond sharing water. Gabriel describes school textbooks which claim that Christians worship three Gods, and define citizens of Pakistan as Muslims. "That means Christians are not regarded as citizens - if a textbook says that, then that is what children are learning. It's not going to foster tolerance, is it?"

Speaking to Christians, I am struck by their acceptance. "People are afraid," explains Peters' daughter, Sabiha, an articulate young woman who speaks fluent English. "If we make a fuss, it's very easy for someone to accuse us of blasphemy. It affects the poorer communities more, but it is a worry for everyone."

This type of discrimination is deeply entrenched, given that it pre-existed the formation of Pakistan by more than a thousand years. But is it worsening given the increasing influence of extremist ideas? Many view the decision to shelve reform of the blasphemy law as a victory for the militants. The women in the beauty salon - educated and politically aware - share this view. Yet when I asked Massey whether he was afraid and if he felt his situation could be improved, it was clear that the world of law and reform was alien to him.

"We are very few in a big nation, so we try to stay out of trouble," he says. "Maybe someone can help but we don't know who there is or is not. Politicians don't give us any importance." During the interview, my interpreter wells up. Later, she tells me that she was distressed by his total acceptance of the status quo.

This social discrimination is intensifying, says Ali Dayan Hasan, country director for Human Rights Watch in Pakistan. "Empowered extremists are making more frequent use of the legal tools at their disposal to persecute minorities. They are also killing them with impunity in a way they haven't done before."

He explains that rising extremism means that minorities are increasingly targets. "The militancy is contributing to it, but the fact of the matter is that the structure of these legal frameworks essentially makes the Pakistani state a partisan, sectarian actor, rather than a neutral arbiter between citizens. That tilts the balance in favour of the persecutor rather than the persecuted."

It appears that there is no real appetite for change. Most of the Muslim Pakistanis I speak to agree that there are problems with community relations, but prioritise other concerns.

"We have no human rights," says Iqbal Haider, a human rights lawyer who served in both Benazir Bhutto's governments, slamming his glass down on the table. "If I don't have the right to survive, all other rights are meaningless. And if the majority is not safe, then how can you expect the minorities to be? Nobody is safe."

He draws attention to the thousands of lives lost to terrorist attacks in the country since the beginning of the 'war on terror'. The death toll is rising each year and currently stands at record levels. "The Muslim places of worship are not safe. This is the greatest tragedy of Pakistan," he shouts. "Forget about the Christian church, forget about the Hindu temples. Muslim mosques are unsafe." Several days later, a big attack on a Sufi shrine in the Dera Ghazi Khan district kills 40 people.

While many Pakistanis brush over the impact that the government's retreat over the blasphemy law will have on religious minorities, most acknowledge that this refusal to stand behind the reformers handed the extremists a symbolic and practical victory.

"Salman Taseer was not just an ordinary citizen, "says Haider. "He was a representative of the federation. Shahbaz Bhatti was not just a Christian leader. He was a minister of Pakistan. It was an attack on the government. It is a matter of shame that the government is succumbing to this violence, and does not take these attacks as an attack on their existence."

The government's retreat leaves little hope for reform of these repressive laws, or for the introduction of legal steps to penalise discrimination. Moreover, the legislation is just one part of the complex Pakistani state system. "You have a judiciary that is in sympathy with many extremist views, that feels that it is its duty to uphold discriminatory laws," Dayan Hasan explains. "You also have a military that has a historical alliance with extremist groups and tends to view them with a higher level of tolerance. So when we criticise the government and its inaction, which absolutely needs to be done, we have to contextualise it within the framework of the forces arrayed on the tide of intolerance and extremism."

Yet Shehrbano Taseer sees some cause for optimism. "These laws won't go away tomorrow, but something huge has happened from my father's murder - these laws are being talked about. Nobody knew the cases, the stories, the numbers, the origins of the laws. All of this has come forward. It's important that the debate and criticism should not die with him. My father always said it's not about religion, it's not about politics: it's about humanity. He was genuinely concerned about the humanitarian crisis in Pakistan."

Some names have been changed to protect identities

Samira Shackle is a staff writer for the NS

Samira Shackle is a freelance journalist, who tweets @samirashackle. She was formerly a staff writer for the New Statesman.

This article first appeared in the 08 August 2011 issue of the New Statesman, Slum rule

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The Somme and modern memory

My father was 16 when he enlisted in the army in September 1914. Within nine months he was fighting on the Western Front.

On 30 June 1916, the day before the Battle of the Somme began, my father’s regiment, the Cambridgeshires, were 40 miles north at Richebourg-Saint-Vaast. What happened the next morning was a great acceleration of attrition along the front. My father’s diary – a black hardbacked book, fraying at the edges 100 years on, but with his immaculate pencil handwriting still legible – records that the Royal Sussex Regiment, in the line in front of his, launched an attack but “had to retire with great loss leaving hundreds of dead and wounded behind”. The Cambridgeshires also suffered; 28 were killed or wounded.

The next morning was a “lovely day, very hot”. Relieved in the afternoon, his company “passed graves of men who fell on the 30th. It was a sad sight to see the rows of dead waiting to be buried, with a chaplain reading the burial service over them.” He was 18 years and six months old: 2578 Signaller James Heffer, 1/1st Cambridgeshires, had enlisted on 7 September 1914 at the Hills Road recruiting office in Cambridge, aged 16 years and eight months, two days after the Kitchener poster was published in the press. He had lied about his age, claiming to be 19, the minimum at which one could be sent abroad. He was a tall, healthy lad and the recruiting sergeant might just have been taken in. He was on the Western Front by May 1915 and served there for most of the rest of the war as a signaller (he was fluent in Morse code even in old age) and despatch rider before manning the first tanks. The war, and particularly the Somme, coloured the rest of his life and cast a perspective on everything. If you could survive that, you could survive anything.

I was a child of his second marriage. He was widowed in his late fifties and was 62 when I was born. I recall the Saturdays before Remembrance Sunday in the 1960s, when he would drive to Cambridge for his regimental reunion. He came back uplifted: he was in no doubt about how awful the war had been, how duped the people had been, and what a terrible price men such as those with whom he served had been called upon to pay for the mistakes of politicians. Yet he made friendships in the trenches that lasted for life; the Cambridgeshires had their share of losses but were not devastated in the way that some other regiments were.

James Heffer and his three brothers all served on the Western Front for over three years and came back in one piece. When I was a child, he would take out some maps he had of the front, used so often that their seams were patched with brown Sellotape. He had marked the trenches on them and would talk me through passages in the diary with reference to the maps and recall long-dead men whose names he had noted. Visiting war cemeteries in the 1990s, many years after his death, I found some of them. For him, remembrance was never abstract.

***

In July 1916, word went up the line about how well things were going further south. “British and French still making good progress in the Somme – 9 villages taken,” my father wrote on 3 July. There was no mention of the inconceivable number of dead and wounded on that first day. As a signaller, he received information to which most in the ranks had no access, and in keeping a diary he was in breach of King’s Regulations. It seems that the men at the front were told only good news: villages captured, huge numbers of prisoners taken. However, as they met those who had been in the thick of it, the truth could not be contained. After a month just outside Lens, the Cambridgeshires were relieved by the East Yorks. “By what they said,” my father noted on 10 August, with commendable understatement, “the Somme ­offensive is not at all a success.”

James Heffer spent the next week just outside Arras, learning a new form of visual signalling and being trained in attacking enemy trenches. Both skills were felt to have been deficient in the great battle and the next wave of soldiers had to be better. “I had seen better attacks made by Boy Scouts,” he wrote on 18 August. Within five days, he was on the front line of the Somme battlefield, country he knew well, as the regiment had been there in October 1915. As they neared Pozières, he noted a bombardment of unusual force and duration. By 26 August he was at Thiepval, where Lutyens’s great monument now crowns the battlefield. “Everywhere you looked there were guns and they were keeping up their fire. I had no idea we had so many guns. I bet they give the Germans a merry time.”

The bombardment continued all night, most of the following day and all the following night. James remained standing in mud and water, even though the hot weather had persisted. The rations had deteriorated. This was a harshness of warfare he had not experienced in his 15 months in France. A gas attack was launched on the night of 28 August; the following day, a British plane was shot down in no-man’s-land. “Both airmen killed: they lie just the other side of the trench riddled by the Germans’ bullets.” By 30 August, after four days of non-stop shelling and comrades being picked off around him, he was “tired and miserable”. A high point was the arrival of a German deserter, who admitted that things were no better on the other side.

On 3 September, he wrote: “At 5am every man was ordered to get into the trench as bombardment was about to commence.” However, three signallers – including James – were sent to a fort in the trench system to establish communications with another unit of the regiment. “The sky was coloured blood red by the rising sun and everything shook and trembled when all our guns opened out.” Looking through clouds of smoke, he wrote: “[The town of] Albert could be seen, with its shattered towers looming faintly above the smoke. It was a splendid but yet awful sight when you think of the lives to be lost and this bloody conflict through a country’s greed for territory.”

Eventually James went forward: “The rest of us made for trenches across country under heavy shelling. Reached communications trench, which was blocked up by dead and wounded. It was hell itself . . . The bottom of the trench was a mixture of blood and mud while it rained iron from above. Just missed getting buried alive several times by large shells.” There was no respite. He was sent back with a signal and “had to crawl over dead and wounded getting back. Some had awful wounds. What with the smell of blood, no food, no sleep it took me all my time to get along.”

He discovered that the rest of his battalion had been forced to retreat by the huge German bombardment. They managed to hold their original position until the Hertfordshires relieved them.

The next day they were back in the line, under a torrent of German gas shells. “Kept this up for six hours. Put on gas helmets. Had about 6,000 over with one on the top of the dugout. It was enough to send one mad when tired out as we were.”

The staccato nature of the writing reflects his exhaustion and, perhaps, an attempt to keep a distance from the constant horror. When the bombardment ceased he sustained a minor wound: “I got through with just one small knock from shrapnel,
bringing dead in.” He and his surviving comrades spent the whole of the next day bringing in the casualties: he estimated that 5,000 men in the division had been killed or wounded, and the Cambridgeshires had lost 140. For several days they braced themselves for a German attack. By the time they moved to Beaumont-Hamel on 13 September, it had not come.

Over the next fortnight, friends and comrades are killed by stray shells or snipers. There are near misses for the diarist, who is several times buried in mud, sandbags and chalk as shells burst on the trench parapet. A dugout he has just evacuated is obliterated by a direct hit. Attempts to take German positions fail, usually because of an inability to cut the wire. An officer is wounded and another who tries to retrieve him is taken prisoner; a third is wounded even more seriously in making another attempt; the next officer who goes out never comes back. It typifies the futility of the battle.

Regular transports attempt to bring in food but the Germans have taken a small hill nearby and wreck the vehicles before they reach the trenches, or attack them as they are unloading. On 25 September the shelling becomes so heavy that the transport goes “hell for leather” before delivering any food. However: “We had about 2 quarts of rum between 8 men so you can bet we had a jolly old time before the night was out.”

The next day, he watched British shells landing on the centre of Thiepval “like hundreds of volcanoes just exploding, and it looked as if the hill was slowly being blown to pieces”. The battle had been raging now for nearly three months and the ­attacks continued day and night. “At 11am [26 September] the artillery here opened out like one long crash of thunder and the earth rocked with the vibration: such an artillery action I had never heard before.” This was the attempt to recapture Thiepval.

He observed the enemy from a ridge: “The Germans I could see running towards us across the open, in places where the trenches had been knocked flat . . . There must have been a company of them without rifles and equipment running and falling down the trench in mad terror, exposed to anybody who would care to shoot them, our shells bursting right among them. I had never seen men run like it before.” The Germans were surrounded and he soon watched through his binoculars a wave of British troops jump into the same trench and start shooting – before the Geneva Conventions, prisoners were not always taken. He saw Germans using the remains of sandbags as white flags and surrendering.

On 29 September, after five weeks on the Somme, his battle ended with a “Blighty one”, a wound so bad that he had to be repatriated. He was standing by a trench mortar when a shell in it blew up. “With a smash, we were blown back, deafened and choking. I thought my heart was never going to start again.” His right hand was badly burned, “the fat burning on my fingers”. A corporal helped put out the flames on his hand: “I went mad: the pain was awful.” He recorded this a few weeks later at Leeds Infirmary, where surgeons managed to save his right hand, once he had regained the use of it.

***

James Heffer went back to France early in 1917 and was still six weeks from his 21st birthday when the Armistice was signed. He talked of the Somme, like the rest of his war, with the detachment of a historian (he became a tax inspector) rather than with the emotion of one who had been up to his ankles in blood there. Perhaps even for one so calm and as philosophical as he was, any detailed introspection was, even half a century afterwards, more than would be wise.

Simon Heffer is a columnist for the Daily and the Sunday Telegraph

Simon Heffer is a journalist, author and political commentator, who has worked for long stretches at the Daily Telegraph and the Daily Mail. He has written biographies of Thomas Carlyle, Ralph Vaughan Williams and Enoch Powell, and reviews and writes on politics for the New Statesman

This article first appeared in the 23 June 2016 issue of the New Statesman, Divided Britain