The Pakistan general election is fast approaching - but one community will not be casting votes

Samira Shackle talks to members of the Ahmadiyya, a minority numbering 4 million. The Ahmadis are branded as "non-Muslims", suffer violent attacks on their mosques and will boycott this weekend's elections.

Pakistan is gearing up for the historic election on 11 May that will mark its first democratic transition from one civilian government to another. Turnout is set to be higher than ever before. But there is one community, numbering around 4 million, who will not be casting their votes.

The Ahmadis are a vilified religious minority in Pakistan, who have undergone decades of persecution. It comes down to a theological dispute. Ahmadis believe that Mirza Ghulam Ahmad, who founded their movement in pre-Partition India in 1889, was a messiah. That contradicts the central belief in mainstream Islam that Muhammad was the final prophet.

In 1974, a law was passed that not only declared Ahmadis non-Muslims, but banned them from “posing as Muslims”. They have not voted since; doing so would be a tacit acceptance that they are not Muslims, as they would be placed on a voter list with other religious minorities, such as Christians and Hindus. Voter registration forms require Ahmadis to disassociate themselves from the Prophet Muhammad; they say that to do so is against their religion, and so the stalemate continues.

“We are Muslims so we want the majority to accept us as Muslims,” Bilal Haider, the president of the Ahmadi Youth Committee in Karachi tells me when we speak on the phone. “Until then we cannot vote.” Like many young Ahmadis, he is angry. “When a political party confirms they will give us our rights, then we will vote for them. Until then, I cannot see the situation changing.”

Although the community has not voted for more than three decades, this year there was some fanfare around the boycott. This is because the level of official discrimination appears to be getting even worse. In 2011, the Election Commission issues instructions for an “Ahmadi-only” voter list, separate even to the other religious minorities. “It is the worst kind of discrimination and bigotry,” says Saleem Uddin, the spokesperson for the Jama’at Ahmadiyya, the community’s main organisation. “It is an attempt to exclude Ahmadis from the national discourse.”

Uddin lives in Rabwah, a quiet town in central Punjab where around 90 per cent of the population is Ahmadi, considered the headquarters of the community. I met him in the headquarters of an NGO in a central area of Islamabad, days after the boycott was announced. His statement created quite a stir on social media, with comparisons being drawn between the steady marginalisation of the Ahmadis to the treatment of Jews in Nazi Germany.

The Ahmadi issue was a hot topic after a video surfaced in late April of someone from Imran Khan’s Pakistan Tehreek-e-Insaaf (PTI) party meeting with an Ahmadi community leader in London. Khan promptly released a video statement swearing that he had not solicited Ahmadi votes, and that if he was elected, he would not repeal anti-Ahmadi laws. As the only untested political force, Khan was the Ahmadis’ last hope for their cause to be taken up by someone in the mainstream. So his keenness to disassociate himself from this group as a depressing moment, for both Ahmadis and those concerned with human rights. This is one vote bank which no politician has any interest in winning.

Uddin, a large, softly-spoken man who shrinks from cameras, explains that the separate “Ahmadi-only” voter lists could have serious ramifications. He shows me a photocopied page from the electoral roll. The full address of each individual is listed. There is one column for “family number”, which typically consists of about five digits or letters. But Ahmadis do not have a family number: they are listed simply as “Q”, which stands for “Qadiani”, a common but derogatory term for Ahmadis. “We are already on the hit-list for terrorists,” says Uddin. “This list is made public for all cities, so people can now target us even more easily.”

The risks are very real. In 2010, more than 90 people were killed after the Taliban bombed an Ahmadi mosque in Lahore. Last year, more than 100 Ahmadi graves were desecrated in the city, with graveyards elsewhere in the country also attacked. Individual acts of vigilantism and official harassment are almost more disturbing than big terrorist attacks, because they are so routine. There are currently 278 legal cases registered against Ahmadis for “impersonating Muslims”. There are many recorded instances of people breaking into Ahmadi houses and forcibly removing Arabic inscriptions of Qu’ranic verses. Protected by the law, these vigilantes do not fear any consequences; indeed, it is often the police carrying out these acts.

In the province of Punjab, students must write down their religion when sitting external examinations, and many have suffered harassment not just from other students but from teachers. It is not unusual for individual Ahmadis to receive threatening phone calls and letters. “This is psychologically disturbing, because people do not always know how serious the threat is,” says Uddin. The situation has undoubtedly worsened as extremism and sectarianism have spread, but in the case of Ahmadis, the persecution, which has its basis in discriminatory laws, is state-sanctioned.

Uddin was in Islamabad to hold an informal Q&A session about the vote boycott. One young Ahmadi man, visibly frustrated, argued that the community must take part in the political process if it is to have any chance of bringing change. But the argument always ends with the same point: it is impossible for Ahmadis to participate without effectively renouncing the Prophet Muhammad, which their religion forbids them from doing.

Tentative attempts by President Musharraf to end the practice of separate voter lists in 2002 were shelved after pressure from the religious lobby. I ask Uddin if there is any hope of the situation ever improving. “Religion must stop being the dominant force in politics,” he says.  Given Pakistan’s current political landscape, it does not look like that is happening any time soon.

“It is disappointing that the Ahmadi community feels that they cannot be properly represented in the current electoral process in Pakistan,” says Mustafa Qadri, Pakistan researcher for Amnesty International. “This is yet further demonstration of the disenfranchisement of this heavily persecuted community. It looks unlikely the situation will change soon – in fact, it appears to be getting worse."

While the English-language media is cautiously sympathetic to the Ahmadi cause, the Urdu-language press, which has a much, much larger audience, is certainly not. Discriminatory and inflammatory statements are commonplace; “The US is destroying Pakistan through Qadianis” (The Daily Jang, May 2012); “Qadianis are enemies of Islam and agents of Jews” (The Daily Express, May 2012); and “Apostates must be killed. To declare Qadianis as a non-Muslim minority was an act of generosity for them” (The Daily Khabrain, July 2012).

Speaking after the conference, I ask Uddin whether being unable to vote is really the biggest priority for Ahmadis, given the scale of serious, daily persecution they face. “Oh very much so, it’s very important,” he says. His eyes mist up. “I would love to vote. I pay my taxes. I am a Pakistani. So why am I a second class citizen?”

Click here to read more from Samira Shackle on the run up to the general election on 11 May and the place of minority communities in Pakistan

Campaigners protest the killings of Ahmadis outside a Lahore mosque in 2010. Over 80 people died as squads of militants burst into prayer halls in May 2010. Photograph: Getty Images.

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

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How can London’s mothers escape the poverty trap?

Despite its booming jobs market, London’s poverty rate is high. What can be done about it?

Why are mothers in London less likely to work than their counterparts across the country, and how can we ensure that having more parents in jobs brings the capital’s high child poverty rates down?

The answers to these two questions, examined in a new CPAG report on parental employment in the capital, may become increasingly nationally significant as policymakers look to ensure jobs growth doesn’t stall and that a job becomes a more much reliable route out of poverty than it is currently – 64 per cent of poor children live in working families.

The choice any parent makes when balancing work and family life is deeply personal.  It’s a choice driven by a wide range of factors but principally by what parents, with their unique viewpoint, regard as best for their families. The man in Whitehall doesn’t know best.

But the personal is also political. Every one of these personal choices is shaped, limited or encouraged by an external context.   Are there suitable jobs out there? Is there childcare available that is affordable and will work for their child(ren)? And what will be the financial gains from working?

In London, 40 per cent of mothers in couples are not working. In the rest of the country, the figure is much lower – 27 per cent. While employment rates amongst lone parents in London have significantly increased in recent years, the proportion of mothers in couples out of work remains stuck at about 12 percentage points higher than the rest of the UK.

The benefits system has played a part in increasing London’s lone parent employment rate. More and more lone parents are expected to seek work. In 2008, there was no obligation on single parents to start looking for work until their youngest child turned 16. Now they need to start looking when their youngest is five (the Welfare Reform and Work Bill would reduce this down to three). But the more stringent “conditionality” regime, while significant, doesn’t wholly explain the higher employment rate. For example, we know more lone parents with much younger children have also moved into jobs.  It also raises the question of what sacrifices families have had to make to meet the new conditionality.  

Mothers in couples in London, who are not mandated to work, have not entered work to the same level as lone parents. So, what is it about the context in London that makes it less likely for mothers in couples to work? Here are four reasons highlighted in our report for policymakers to consider:

1. The higher cost of working in London is likely to play a significant role in this. London parents are much less likely to be able to call on informal (cheaper or free) childcare from family and friends than other parts in the country: only one in nine children in London receives informal childcare compared to an average of one in three for England. And London childcare costs for under 5s dwarf those in the rest of the country, so for many parents support available through tax credits is inadequate.

2. Add to this high housing and transport costs, and parents are left facing a toxic combination of high costs that can mean they see less financial rewards from their work than parents in other parts of the country.

3. Effective employment support can enable parents to enter work, particularly those who might have taken a break from employment while raising children. But whilst workless lone parents and workless couples are be able to access statutory employment support, if you have a working partner, but don’t work yourself, or if you are working on a low wage and want to progress, there is no statutory support available.

4. The nature of the jobs market in London may also be locking mums out. The number of part time jobs in the capital is increasing, but these jobs don’t attract the same London premium as full time work.  That may be partly why London mums who work are more likely to work full time than working mums in other parts of the country. But this leaves London families facing even higher childcare costs.

Parental employment is a thorny issue. Parenting is a 24-hour job in itself which must be balanced with any additional employment and parents’ individual choices should be at the forefront of this debate. Policy must focus on creating the context that enables parents to make positive choices about employment. That means being able to access the right support to help with looking for work, creating a jobs market that works for families, and childcare options that support child development and enable parents to see financial gains from working.

When it comes to helping parents move into jobs they can raise a family on, getting it right for London, may also go a long way to getting it right for the rest of the country.