Education for Muslim Children in the Uk: a Critical Analysis of Some Issues Arising from Contrasting Liberal and Islamic Approaches to Contemporary Problems
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?A 1615 ý EDUCATION FOR MUSLIM CHILDREN IN THE UK: A CRITICAL ANALYSIS OF SOME ISSUES ARISING FROM CONTRASTING LIBERAL AND ISLAMIC APPROACHES TO CONTEMPORARY PROBLEMS BY J. M. HALSTEAD CORPUS CHRISTI COLLEGE, CAMBRIDGE UNIVERSITY LIBRA41Y CAMABROGE A DISSERTATIONSUBMITTED TO THE UNIVERSITY OF CAMBRIDGE IN CANDIDATURE FOR THE DEGREEOF DOCTOROF PHILOSOPHYIN EDUCATION SEPTEMBER1989 PREFACE I certify that this dissertationis the result of my own work and includesnothing which is the outcomeof work done in collaboration. Where anotherauthor has been quotedor otherwisereferred to, this is indicatedin the courseof the text. I further declare that this dissertation is not substantially the same as any that I have submitted for a degree or diploma or other qualification at any other university. No part of my dissertation has already been or is being concurrently submitted for a degree or diploma or other qualification. The dissertation is, however, on a related topic to my M. Phil. thesis which was submitted to the University of Cambridge in 1985, and published in an expandedversion the following year under the title The Case for Muslim Voluntary-Aided Schools: some Philosophical Reflections. The main arguments of the M. Phil. thesis are summarised in the last section of Chapter Eight of the present dissertation, and brief references to it elsewhere in the dissertation are indicated by the reference '(Halstead, 1986)'. I further certify that the dissertationdoes not exceedthe prescribedlimit of 80,000 words. Finally, I acknowledge with warm gratitude the advice and support of my supervisor at the University of Cambridge Department of Education, Mr T. H. McLaughlin, throughoutthe period of writing. 2 SUMMARY OF DISSERTATION: EDUCATION FOR MUSLIM CHILDREN IN THE U. K: A CRITICAL ANALYSIS OF SOME ISSUES ARISING FROM CONTRASTING LIBERAL AND ISLAMIC APPROACHES TO CONTEMPORARY PROBLEMS. BY J. M. HALSTEAD An analysisof contemporarytrends in the educationof Muslim children in the U.K. indicatesthat in the 1960sand 1970sthere was a strongemphasis on meetingthe specialneeds of Muslim children, but theseneeds were neitherdefined by the Muslim community nor based on any framework of Islamic values. More recently, some educationalproviders have soughtto respondat leastto someMuslim demands,and a notion of accountabilityto the Muslim communityis developingin somequarters. Accountability, however, implies rights, and rights are usually understood from within a liberal framework of values. On a liberal view, the rights of Muslim parents to bring up their children in their own religion and the rights of the Muslim community to educate Muslim children in keeping with distinctive Islamic beliefs and values are constrained by the claim that the autonomy of the child must be vouchsafed in any form of educational provision. There is clearly a deep-seatedclash of values between Islam and liberalism. From a sketch of fundamental Islamic values, an Islamic view of education may be developedwhich is in disagreementwith liberal education particularly on three points: the need for critical openness, the need for personal and moral autonomy and the need to negotiate a set of agreed values if any common educational system is to be achieved. The search for sufficient common ground between liberals and Muslims is unsuccessfulbecause Muslims insist on building their education around 3 Summary a set of religious beliefs which liberals believe schoolshave no businessto reinforce, while liberalsoffend Islamicprinciples by insistingthat religiousbeliefs, like all beliefs, must always be considered challengeable and revisable and should therefore be presentedto children in a way which respectsthe ultimate freedom of individuals to make choices for themselves. The only way out of this impassein practice is for liberals to back down from their insistenceon a commoneducation for all children,and to accept that Muslims should be allowed their own denominational schools. The dangerthat the Muslim communitymay becomeisolated and sociallyvulnerable may be reduced through increased co-operation with other faith communities, especially Christians. The dissertationthus consistsof three intertwining strands:multi-culturalism in educationalpolicy; applied social philosophy,especially relating to rights and liberal education; and Islamic theology. It begins with an examination of contemporary practice,moves to an analysisof the issuesand principles underlying that practice,and then finally returnsto practicewith recommendationsmade in the light of the preceding discussion. 4 CONTENTS PART ONE: EDUCATION FOR MUSLIM CHILDREN IN THE U. K: PROBLEMS, PRACTICE AND PRINCIPLES. CHAPTER ONE: EDUCATION FOR MUSLIM CHILDREN IN THE U. K: THE PROBLEMS 8 ..................................................... CHAPTERTWO: EDUCATION FOR MUSLIM CHILDREN IN THE U.K: PRACTICE 33 CONTEMPORARY .................................. CHAIYFERTHREE: EDUCATION FOR MUSLIM CHILDREN IN THE U.K: THE PRINCIPLE OF ACCOUNTABILITY .................... 55 PART TWO: THE RIGHTS OF MUSLIMS: A LIBERAL PERSPECTIVE. CHAVIER FOUR: THE LIBERAL OF VALUES 85 FRAMEWORK ................. CHAPTERFIVE: A LIBERAL VIEW OF MUSLIM PARENTS'RIGHTS 96 ...... CHAPTER SIX: A LIBERAL VIEW OF MUSLIM COMMUNITY RIGHTS.116 5 Contents PART THREE: THE ISLAMIC WORLD VIEW. CHAPTERSEVEN: AN ISLAMIC FRAMEWORK OF VALUES 149 .................. CHAPTEREIGHT: AN ISLAMIC VIEW OF EDUCAnON 169 ........................ CHAPTERNINE: ISLAM AND LIBERALISM: THE SEARCH FOR COMMON GROUND 201 . .................. PART FOUR: EDUCATION FOR MUSLIM CHILDREN IN THE U. K: POSSIBILITIES. CHAPTERTEN: MUSLIM DENOMINATIONAL SCHOOLS RECONSIDERED 235 . ................................................ APPENDIX ONE 256 ............................................................................. BIBLIOGRAPHY ............................................................................. 282 6 PART ONE EDUCATION FOR MUSLIM CHILDREN IN THE U. K: PROBLEMS, PRACTICE AND PRINCIPLES. 7 CHAPTER ONE EDUCATION FOR MUSLIM CHILDREN IN THE U. K.: THE PROBLEMS The questionof what sort of educationshould be providedfor Muslim childrenin the U.K. hasbecome one of the biggestissues facing educationaldecision makers at the presenttime. The problem is a recent one, for it is only in the last thirty yearsthat a Muslim communityof any significantsize at all hasexisted in the U.K., and only in the last ten yearsor so that demandsfor educationalchange have been voiced seriouslyby Muslim parentsand leaders. There are still no accuratefigures of the numbersof Muslims in the U.K. A total of one-and-a-halfto two million is often mentioned(cf McDermottand Ahsan, 1980,p 11), but this may be an over-estimate.What is not in dispute,however, is the fact that the Muslim community is the fastestgrowing of all religious, racial or ethnic minority groupsin the U.K. The CentralStatistical Office estimatesthat the numberof Muslims has risen from 400,000 in 1975 to 750,000 in 1983 and to 900,000 in 1989 (CSO, 1989, para. 11.8), making them the third largest religious group in the U.K., after Anglicansand Roman Catholics. The Muslims, of course,are only one of severalgroups of immigrantsto arrive in this country over the last 150 years.Earlier groups,such as the Irish, the Jewsand the EastEuropeans, were expectedto integrateand becomeassimilated into British culture as quickly as possible and were generally welcomed to the extent that they were preparedto conform (cf Halstead,1988, ch 1). On the whole, they learnedto do this, and graduallybecame almost indistinguishable from the indigenouspopulation. Thus Muslims began in when to arrive significant numbersfrom the Indian sub-continent UNIVERSITY LIBRARY CAMBRIDGE ChapterOne from the late 1950'sonwards, to supply a demandfor cheapand compliant labour, it was assumedthat if they stayed in the UX - and many came originally with the intentionof returningto their countryof origin in due course- they too would gradually integrate. It has taken sometime for it to becomeapparent that Muslims may not, in fact, follow the patternof previouswaves of immigrants. Someof the characteristicsof the Muslim community which mark them out as distinct from the indigenous population are naturally the same as those of earlier immigrants: the use of unfamiliar languagesand correspondinginadequate grasp of English;the emotionaland other links with their placeof origin; the strongemphasis on family andcommunity loyalty; the initial desireto maintaintheir distinctiveculture; and the tendencyto be concentratedat the lower endof the scalein housingand employment (or, more recently, unemployment). Other distinguishing characteristics,however, may provemore difficult to castoff. In commonwith morerecent waves of immigrants such as the West Indians, the Hindus, the Sikhs and the Vietnameseboat people,the vast majority of Muslims in the U.K. have a racial origin and skin colour which make them immediatelydistinguishable from the indigenouswhite populationand which can easily form the basisfor prejudiceand discrimination. The lack of a commonEuropean culiure, as seenin their dress,diet, music,habits of bargainingand many other areasof behaviour, makes their 'foreignness' more noticeable. The practice of arranged marriagesamong Asians has ensured that therehas been virtually no intermarriagewith other communities.In many of the largerBritish cities, Muslims andother Asianshave set up a whole network of small businesseswhich serveto make their communities more self-contained.As Shepherdpoints out, The cotVlete