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Balochistan contains a larger number of minority population which, in many anthropologists / sociologists analysis, not only stands a peculiarity of the minority division but a symbol of minority population status quo in an ideological state. Though there has appeared a threat to the religious freedom of some, nevertheless, they have enjoyed more socio-cultural assimilation and political rights. According to the census report 1981, in Balochistan, the minorities’ division was following. There were Christians 29,000, Hindus 27,000, Qadiyanis/Ahemides 6,000, Parsee 4,000, Sikhs 2,000 and Bhahi 700. The, nonetheless, like the rest of population, has been increased during the past decade. Constituting 5% of the total population, and 20% of Quetta, the capital city, population, the minorities in Balochistan have shared an important socio-cultural and economic co-existence in the province. They have 3 minority seats out of a 43-member Assembly which proportion of minority seats wise is higher than any other province.

Christians and Hindu are the two largest minority communities of Balochistan. Christians, absolute majority of them belonging to protestant church, are the urban population living in the Quetta, Loralai, and Sibi. Quetta, the capital city of Balochistan contains a major Christian population all over and three church areas where every Sunday, one can see hundreds of those coming to church prayers from all around. The Christians community of Balochistan, economically is not much advanced. Majority of them belong to lower or lower middle class without having made any significant advancement in trade, finance or business, majority of them are salaried class, belonging to different professions, particularly medical and education. “In the promotion of medical and education services in Balochistan,” said a sociologist, “Christians provided enormous services. “In her analysis, a larger number of nursing staff all over civil hospitals in the province belongs to them. The Mission/Christian hospital Quetta is one of the idealing hospitals with a nursing school for Mission• hospitals in particular and other hospitals in general, all over Pakistan. Similarly, services rendered by the community in the field of education are distinct, particularly in schools. Three of the famous schools: Mission High School, Grammar School, and Saint Joshep High School in Quetta, are run by them; they are functioning before partition. A larger number of people in civil and military services in Balochistan graduated from these institutions. According to an ex-Attorney General of Pakistan from Balochistan, ‘When the province was lagging behind with inadequate schooling, the christian community-run schools catered for educational needs of the people, and enhanced the cause of education.”

The Hindu minority in Balochistan constitutes a considerable portion of the over all Hindu population in Pakistan. They being indigenous to the land, to many sociologists, had enjoyed the true status of a religious minority by their assimilation in socio-cultural and economic fabric of life in an overwhelming ideological state. They are settled in many of urban and rural areas of Balochistan, particularly in Balochi/Barahvi areas. They speak the native languages, and adapted much to socio-cultural norms of the area without developing any gulf in the relationship with the local populace.

At the time of partition, when sectarian riots ravaged the sub-continent, the Hindu population of Balochistan remained unharmed, mainly due to two factors. First, the major portion of Balochistan native/princely Balochistan where majority of Hindus lived was under the Khan of Kalat, the chief ruler of Kalat state, Yar Mohammad Khan, who respected indigenousness of the Hindu community. He had assured them of economic and religious freedom in case they decided to continue living in Balochistan. Second, reciprocity of mutual relationship between Muslims and Hindus, and prosperity in business encouraged them to abandon the idea of migrating to India. After the inclusion of Kalat state in Pakistan, in 1948, the Hindu population enjoyed every bit of religious and economic freedom and held trade monopoly. They live in Queta, Kalat, Sibi, Mustung, Dahdar, Duki, Dalb~’din, Chamman, and Gandawa. In Gandawa, a tiny town and newly raised headquarter of Jhall Magsi district, they have a big temple, which is claimed to be the fifth largest Hindu temple in sub-continent. They dwell in their own little colonies, usually not away from their temples. They belong to business class, without any major interest in education and government offices. Some of them are wealthy merchants owning large jewelry and general stores, but the majority is of middle and lower middle class businessmen with their shops/stores in the bazaars of various towns. The community received a setback to their live and property interests after the Ayodhya incident, where in retaliation to Hindu fanatism to Babri mosque, many Hindus were killed and temples/houses and shops were destroyed in mob violence against them. The anti-Hindus riots created serious doubts among the Hindu community in Balochistan abut their peaceful co-existence with the Muslims that they had enjoyed since 1947.

Qadiyanis are the third largest minority in Balochistan. Majority of them live in Quetta, though some of them own properties and are settled down in Sibi, Khuzdar and Lorala’. The Ahmedia community in Balochistan is highly educated. The ratio of literacy among the community is highest than other minorities, though there is less inclination towards government offices. It is after they were declared minority and thus found less encouragement in government services. The community was very influential in government affairs and even politics of province,’ said a civil servant, “As many of the community member carried higher ranks in military/civil services and judiciary.” “Now their influence is minimal,” agreed on he. The community has undergone a change of aptitude, a senior member of the community believes, from public offices to private business. It is largely because of the minority status and resistance to their religious activities by government. “This,” he believed, “cannot allow them higher offices in government.” They, however, are in number, in various professions, such as education, health, journalism and judiciary. Many of them are leading advocates in Balochistan..

The Parsee community in Balochistan, like Hindus, constitutes a larger portion of the Parsee population in Pakistan. Their ancestors believed to have migrated from Persia in 19th century to India. They claim that their kith and kin live in Bombay and other cities of India, other than many in living in Karachi. They are urban people. The bulk of them live in Quetta, some families may have settled in few other cities of Balochistan. In Quetta, they have a large colony where they live under a strong group homogeneity with little acceptance of structuring relationship outside the community. “The Parsees are educated and culturally advanced,” said an anthropologist,” they may not be much inclined to government offices, however, they promote the idea of education.”

The Parsee people are more inclined towards business. They own properties and shops in important localities of Quetta. The Parsee community shows no interest in politics and has remained politically inactive in minorities’ politics, though they could mobilize an influential role. One of the community members: Farriddun remained an adviser to chief minister during Nawab government. The appointment was made to mobilize Parsees’ participation to forward their interests. The community’s relationship with those in Iran is believed to be a source of major financial help before the revolution 1979 as the latter enjoyed trade and business benefits and concessions by the Shah regime. “The revolution in Iran undermined Parsees’economic interests in Iran, and so ours,” said a Parsee merchant in Quetta.”

The Sikhs in Balochistan, according to the census report are not more than 3,000, even with a possibility that those living inside province may be smaller in size. At the time of partition, Balochistan contained a big number of Sikhs, nevertheless, many families of them migrated to India. Bhaies constitute a smaller number, settled in Quetta.

The Bhai community in Balochistan is engaged in business without much establishment. They believed to have received major financial help from Bahi community in Iran. They perceived the revolution a blow to their interests too as loss of business and trade preferences, the Bhais had enjoyed in Iran, suffered their fellows in Balochistan. A large number of them migrated from Iran to Balochistan after revolution, have secured asylum abroad. Minorities in Balochistan stand a symbol of minority population as they have enjoyed more socio-political and economic assimilation and religious freedom. The religious extremism of some parties might have undermined the minority rights of communities, particularly over religion as experienced during anti-Hindu riots last year or religious resistance to Qadiyanis in past, nonetheless, they have experienced broader mobilization of minority status quo than other area of Pakistan.