RELIGIOUS AND SOCIAL LIFE OF RELIGIOUS MINORITIES

Abstract

Pakistan is a diverse society with varied ethnic and religious minorities. Pakistan is an enormously plural country characterized by religious, sectarian and ethno-linguistic diversities. It has an overwhelming Muslim population comprises more than ninety-six percent of its 182 million people follow Islam. Islam is declared the state religion of Pakistan. There are religious minorities who identify themselves as non-Muslim Pakistanis. The constitution of Pakistan is a safeguard for the minorities which provides religious and social rights to the minorities. Two of the minorities which are not in much limelight in Pakistani society are the Bahá’ís and the Parsis. Both are said to be the religions living in the diaspora. It appears a good case study of the religions in migration. They are living in a very small number in Pakistan but remain successful in keeping their identity. Socially and religiously, both the communities are enthusiastic to follow the respective religious traditions and practices. The status of the social life of these two religious minorities of Pakistan and their role in Pakistani society is not very much evident. These communities share similarities and differences. The differences overshadow the points of agreement. This study is conducted on the social issues of different but selected religious communities and minorities. This study aims to identify consistency and transformation in the social status of the Bahá’ís and Parsis of Pakistan. An attempt is made to analyze the factors responsible for the change in the social status. It is concluded and analyzed that there is a significant difference between these two minorities. This study is aimed to analyze these religions in Pakistan on ethnic identity and on the institutional parameters v identified and applied by these communities themselves, i.e. the individual, community and institution. Objectives of the study are to understand the history, social status and current situation of these religious communities of Pakistan as well as their practices and socio-religious and economic aspects. Furthermore, the research is an attempt of ethnographic description of the two communities in which the researcher tried to render a ‘true to life’ picture of what people say and how they act.