Criminalisée, victime de meurtres et maudite : le sort de la communauté ahmadie du Pakistan

Le 11 février, Abdul Qadir, un médecin homéopathe ahmadi de 65 ans, a été abattu devant sa clinique dans le quartier de Bazikhel, à Peshawar, dans le nord-ouest du Pakistan. Ce meurtre est le dernier d’une série d’attaques à motivation religieuse contre les ahmadis, en particulier à Peshawar. 

L’année dernière, CSW a recensé au moins cinq autres cas de meurtres d’ahmadis, dont un incident au cours duquel un médecin de 31 ans, Tahir Mahmood, a été assassiné devant sa famille à son domicile de Murch Balochan, dans le district de Nankana Sahib, au Pendjab. 

Le fait que la communauté ahmadie du Pakistan soit depuis longtemps victime de harcèlement, discrimination, violence et autres violations des droits humains ne laisse guère de doute quant à la motivation religieuse de ces meurtres. On voit aussi clairement se dessiner un schéma selon lequel des médecins et des universitaires éminents ont été spécifiquement ciblés par les extrémistes. 

Il est fort probable que, dans une certaine mesure, ces personnes aient été tuées car elles occupaient des places importantes dans la société. Pour les extrémistes du pays qui refusent d’accepter les ahmadis comme musulmans, l’idée que des membres de ladite communauté puissent occuper des postes à responsabilité, par exemple dans des hôpitaux ou des universités, est sans aucun doute un affront à leur interprétation fondamentaliste de l’islam. 

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Criminalised, killed and cursed: The plight of Pakistan’s Ahmadiyya community

On 11 February, Abdul Qadir, a 65-year-old Ahmadi homeopathic doctor, was shot dead outside his homeopathic clinic in the Bazikhel area of Peshawar in north-western Pakistan. His killing marked the latest in a concerning uptick in religiously motivated attacks on Ahmadis, particularly in Peshawar.

Last year, CSW documented at least five other instances in which Ahmadis were killed, including an incident in which 31-year-old doctor, Tahir Mahmood, was murdered in front of his family at his home in Murch Balochan in Nankana Sahib District, Punjab.

The fact that Pakistan’s Ahmadiyya community has a long history of experiencing harassment, discrimination, violence and other human rights violations within Pakistani society leaves little doubt that these murders are religiously motivated. A pattern is also clearly emerging whereby prominent doctors and academics have been specifically singled-out by extremists.

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Indonesia’s elections reveal a nation at the crossroads between pluralism and intolerance

When the official results confirming the re-election of Joko Widodo as President of Indonesia were announced on 21 May, supporters of his rival, former General Prabowo Subianto, took to the streets. Riots led to carnage in the capital, Jakarta, with at least six people dead. The divisions unleashed by the election campaign were exposed in their ugliest form.

Until that point, Indonesia’s elections had been peaceful and orderly, despite what almost all observers describe as the most divisive campaign in the country’s recent history. On 17 April, over 190 million people cast their votes for the presidency and the national, regional and local legislatures, in one of the world’s biggest and most complex democratic exercises in recent times. To conduct such a poll, in the world’s third largest democracy and fourth most populous nation, across the world’s largest archipelago of 17,508 islands stretching from the Indian to the Pacific Oceans, is a significant feat.

I spent three weeks in Indonesia during the election period. I witnessed the final week of the campaign, election day itself, and the first twelve days after the elections. I travelled to four cities – Jakarta, Medan in North Sumatra, Surabaya in East Java, and Pontianak in West Kalimantan – where I met civil society activists, religious communities and government advisers. I left Indonesia with profoundly mixed feelings.

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FoRB on the Frontlines: An atmosphere of self-censorship

In the run-up to Human Rights Day on 10 December and the 20th anniversary of the UN Declaration on Human Rights Defenders on 9 December, CSW has been speaking with HRDs across South Asia to find out what it means to be a FoRB defender in the region.

Julfikar is a human rights defender working in Bangladesh:

“When friends, well-wishers and colleagues frequently advise me to restrict my movement and leave my country for safety elsewhere, it becomes an indescribable mental pressure. I have been facing this reality for many years now, but it has intensified over the last one year as Bangladesh heads to the national election on December 30.

I have spent 28 years as a professional journalist. During this period, I have witnessed horrific political, religious violence, and brutal terror attacks in the name of Islam. I have investigated and covered many of those traumatic events and closely observed others. There are many more to investigate, but the situation is gradually becoming more difficult for people like me. 

In my career, I have exposed violations of human rights, religious persecution, atrocities, intimidation, war crimes of 1971 and criminal activities, abuse of law, corruption, hate campaign, propaganda and fake news on the social media with ill motives.

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Will the Surabaya church bombings serve as a wake-up call for Indonesia ahead of next year’s presidential elections?

Father Aloysius Widyawan opened the door of an upstairs room in the Santa Maria Tak Bercela Catholic Church. “Three months ago, this room was completely filled with blood, body parts, teeth, even the faces of the bombers, strewn by the force of the blast,” he told me.

He pointed out windows that had been blown out, and the icons of St Luke and St John, damaged but not destroyed. He told me about the two young Catholic boys, Evan and Nathan, aged 12 and eight, who died as a result of their injuries. They had been baptized only two years before and had just received their first Communion. He described the Muslim security guard who lost both eyes and legs in the explosion, and later told the priest: “Please forgive me because I was not able to protect the church and the people, and am unable to work again.” Six people were killed and more than 30 injured in that one church alone.

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