AEGAEUM JOURNAL ISSN NO: 0776-3808

Growth & Development of Education among the Muslims in

Dr. Keisham Shitaljit Singh & Khutheibam Seema Associate Professor Assistant Professor Department of Education D. M. College of Teacher Education, Manipur University, D.M. University, Canchipur – 795003, – 795003, Manipur (INDIA) Manipur (INDIA) Email: [email protected] Email: [email protected] 8837419363/9615156294 9089426417

Muslims in Manipur Muslims are mainly found in four valley districts (Imphal East, Imphal West, Thoubal and Bishnupur districts) and two hill districts (Churachandpur and Chandel) of Manipur State. As per the census enumeration of 2011, out of total 2, 39,836 Muslim population of Manipur, 1, 19,432 are female Muslim population and the remaining 1,20,404 are male. Nearly half of the total Muslim populations are women. Muslim women in Manipur, compare to women of other communities, lack behind in almost all the socio-economic, political and educational aspects. Due to such differences, the majority of the Muslim women are among the most disadvantage, least literate, most economically improvised and politically marginalized section of Manipur society. In spite of many challenges, Muslim women are working up to a consciousness of the distance but they have lack behind vis-a-vis with other communities. They are aware of the importance of education as a role of change and development. Education of women is now considered as an economics investment at the family level and cornerstone of development at societal level. Due to the revivalist tendencies of Manipuri Muslims in early part of 20 th century, they emphasized mainly on the importance of religious studies. They failed to comprehend the value of modern secular education and thereby ignoring it. Muslim took to modern education as late as the 1970s and that to be limited to few elite groups from Imphal areas. Muslim women are not educated for a number of reasons; poverty, religious

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considerations, early marriage and lack of awareness so there is no option of continue schooling or of continue other courses of education after marriage. As per the census enumeration of 2011, the number of Manipuri Muslim literate is 1, 34,292 (79,474 male i.e. 66.00% & 54,818 i.e. 45.90% female). Number of Literate Muslims in Manipur After the war of 1606, King Khagemba allowed the Muslims to settle around the valley of Manipur. First, they were allowed to settle at Yaiskul, Moirangkhom and in a later period, they spread to different places like Yairipok, Haoreibi, Lilong, Khergao, Kairang, Irong, Mayang Imphal, Thoubal etc. Since they came without wives, they were permitted to marry local girls. Me. Culloch reports that Muslims in Manipur at that time were divided into four classes on the basis of labour. They were sepoys (army), gardeners, turners and potters. The Muslims from Cachar were mainly employed as labourers in the agricultural fields. These Muslims settled indifferent villages such as Mayang Imphal, Yairipok, Lilong, Thoubal. Their main occupation was agriculture. Sector Male Female Total 50129 32916 Rural 83045 (60.36%) (39.64%) 29345 21902 Urban 51247 (57.26%) (42.74%) 79474 54818 Total 134292 (59.18%) (40.82%) • Sources: Census 2011

A large number of Muslims also settled at Imphal town mostly on the eastern bank of the Imphal River. A village could be inhabited by both Meitei and Muslims but generally the latter established themselves in separate localities of the same valley. The majority of the Muslims settled on river embankments because of the fertility of the soil, the possibility of additional income from river i.e. fish, and because, when road transport was not in an advanced state, rivers at least afforded an easy means of communication. In the book ‘Meitei Pangal Hourakpham’ that is the origin of Meitei Pangan (Manipur

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Muslim), it is stated that the migration of Muslims into Manipur occurred during the reign of King Khagemba and it was known in the as ‘Khunthok Achouba’ mass migration. They were given a place to settle in Janmasthan Thokchom Leikai Moirangkhom. Earlier the settlement of Muslims was confined to only the Imphal valley. Later on they expanded their settlement to different parts of Manipur. As recorded in the book, “Khagemba Lanpha” Khagemba overpowered the Muslims and sent them to different places in Manipur and made them settle there. It was recorded that Satpam Saraba arrested a Pangal by the name ‘Anilsa’ and sent him to Yairipok to settle there. Phundrei Ali, a Mussalman was also similarly made to live at Nungchai and a Mussalman called ‘Shaikh’ who was a black smith by profession was arrested and ordered to settle at Sora. Likewise, the Muslim habitation became greatly diffused. In the year 1608 A.D. three Muslims from Taraf migrated into Manipur. In the same year, Sayid Ambiya, Sayid Abdullah and Sayid Qalqa Husain, led by Bor Shena Lanjinglen and the Muslim troops were sent to Tekcham at the side of Khongjom to subdue the hill tribe. They were made to settle down there. Ibrahim Miya, a Mussalman was ordered by King Khagemba in the year 1630 to defend against the attacks of the Maring tribes of Thoubal. Since then, the Muslims made their abode there. In yet another incident king Khagemba assigned Shaikh Shali Mullah to settle at Yairipok to protect its boundary. The Muslims of Yairipok Phouden are considered to be the descendents of Shaikh Shali Mullah. In the year 1627 King Khagemba sent Muhmad Abdul Qarim, a Bangoon (clarinet) player of the King to Nongchai (Nungjai) he was the first Muslim settler of Nungjai. Muslims settled at Kshetrigaon near the bank of the Iril River during the reign of Maharaj Chandrakirti (1850-86). They were mostly sepoys and buglers presently in Kshetrigaon. There are four villages viz. Kshetri, Khergaon, Kshetri Bengoon and Keikhu. So, also Muslims began to settle at Changamdabi in the year 1853- 84 during the reign of Maharaj Chandrakirti Muslims such as Lamiya, Piba

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Subedar and Isuppa were among the first to settle down. Apart from settlement, the Muslims in Manipur were also given clan (yumnak) titles. These clans were given names according to the Meitei that were quite different from their original sub clans. According to N. Debendra, there are 38 (thirty-eight) yumnaks (clans) of Pangals in Manipur. They are Ipham, Khulakpam, Khutheibam, Makakmayum, Sangom Sumbam, Meerai Mayum, Yum Khaibam, Kori Mayum, Aribam, Hawai Ingkhol Mayum, Sairem, Moijing, Leishangkhong Mayum, Sajoubam, Urup Mayum, Maibam, Thoubal Mayum, Moinam, Chesam, Mayang Mayum,Wangmayum, Shinga Khongbam, Mansham, Keinoumayum, KamalMayum, Makak Mayum Amuba, Yangkhubam, Pukhri Mayum, DolaiPabam and Oinam. There are differences of opinion among the scholars and historians regarding the number of clans of the Manipuri Muslims settled in Manipur. W. Ibohal wrote that there were 31 Manipuri Muslim clan names during the reign of Khagemba. The titles given to them were: (1) Ipham- Mayum, (2) Khullakpam, (3) Khutheibam, (4) Sangomsumbam, (5) Imkhaibam, (6) Korimayum, (7) Hawai-IngkholMayum, (8) Sairem, (9) Moijing Mayum, (10) Laishangkhong Mayum, (11)Sajoubam, (12) Urup Mayum, (13) Maibam,(14) Thoubal Mayum,(15)Moinam, (16) Chesam, (17) Phundrei Mayum, (18) Bagi Mayum, (19)Thongkhong Mayum, (20) Wang Mayum, (21) Nongsai Mayum, (22)Singakhongbam, (23) Mansam, (24) Keinou Mayum, (25) Basei Mayum, (26)Phusam, (27) Pukhri Mayum, (28) Makak Mayum, (29) Mirai Mayum, (30)Yangkhubam, (31) Nongjaimayum. In the book written by W. Ibohal Singh, “The History of Manipur” he commented that their clans reflect their occupation pattern, places of origin, historical antecedent etc. Some Muslim immigrants were given nine other family titles in addition to the earlier thirty-one which had already been allotted during the period of Khagemba (1597-1652). During the period of Paikhomba (1666-97), another two during the period of Charairongba (1697-1709), one, during the period of Marjing (1813-19),two during the period of

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(1825-34) and two during the period of Chandrakirti Singh (1580-86). N. Debendra wrote, the Muslims of Manipur are divided into two groups they are (i) Khunja and (ii) Ingkhol Shangba, Khunja belonged to an army group whereas Ingkhol Shangba belonged to the group of skilled workers performing different trades in Manipur. The Khunja group was much higher in status than the Ingkhol Shangba group and had to pay tribute to the king of Manipur. Makak Mayum, the Manipuri Muslim clan too had divisions in the fold of their sageis such as Makak Mayum Angouba and Makak MayumAmuba. The group of people who had a fair complexion belonged to the Angouba groups. Similarly, the people with dark complexion belonged to the Amuba group. So, also the Mayang Mayum group had it own division. They are referred to as Mayang Mayum Anouba and Mayang Mayum Ariba. The Muslim immigrants that came during the reign of Maharaj Chandrakirti (1850-1886 AD) were called Mayang Mayum Anouba and the Muslimswho had come during the period of Maharaj Gambhir Singh were known as Mayang Mayum Ariba. Meitei Pangal Hourakpham mentioned 61 Muslim clan titles of Muslims settled in Manipur during the reign of various kings. Clan titles given under are in addition to the above already mentioned clan: (1)Luplakpam, (2) Ayekpam / Gaj Mayum, (3) Sanasam, (4) Dolaipabam, (5) Loupanpham, (6) Yumkhan, (7) Bhukhra Mayum, (8) Aribam, (9) MakakMayum Amuba, (10) Kamal Mayum, (11) Kontha Mayum, (12) Lobuktongbam, (13) Phisabam, (14) Keikhongta, (15) Hidakinkhol, (16) Panchai Mayum, (17) Menjor Mayum, (18) Kajikhut, (19) PhirangjiMayum, (20) Larik Yengbam, (21) Sakakpam, (22) Heikha Mayum, (23) Tampak Mayum, (24) Thangjam, (25) Taothong Mayum, (26) Keithel IngkhgolMayum, (27) Heipok Mayum. List of Sub-Clan Titles of Manipur Muslims according to their Places of Origin (a) Makak Mayum: In the year 1679 A.D. to Makak Princes names Sunarfiilla and Lukhiyarfulla along with traveller Millia Shaikh from Makak / Mughalpur

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in Sylhet and others came and settled in Manipur. After their place oforigin, they were given the surname, Makak Mayum. (b) Bhukra Mayum: This group of Muslim immigrants came from a place known as Bhukra in (Sylhet and Cachat) and made their settlement in Manipur therefore, they were given the title of Bhukra Mayum. List of Sub-Clan Titles of Manipur Muslims according to their Post (a) Luplakpam: The post of Luplakpa was initiated and established for the first time during the reign of king Paikhomba (1666-1697) in order to assist the Khullakpa in governing the villagers; thereby the family of the first Luplakpa came to be known as the Luplakpam Sagei/clan. (b) Dolaipabam: After the war of 1606, King Khagemba established an institution called Dolai Paba Loisang (an institute of Palanquin service) Nampha, an immigrant into Manipur was given service in the institute, he was the head of the family and since then, his surname was given as Dolaipabam. (c) Mansam: This title was given to the wrestlers by the name of Akun Shaikh and Kanba Shaikh, who was father and son. They were given the opportunity to serve as wrestlers in the court of the king since they had a good and well-built physique. As they settled, down in Manipur the surname Mansam was given to them. (d) Panchai Mayum: After the Anglo Manipuri War of 1891, the British established their paramount at Manipur. They established two judicial courts in Manipur viz. (i) Cheirap and (ii) Panchai. During those days, there were two Muslim brothers by the name of Changemba and Angou Subedar. Changemba was appointed as a Panchai member and his family came be called Panchai Mayum as he was the head of the family. (e) Pukhri Mayum: A Muslim Shaikh Jallauddin the head of the family was in charge of the King’s tank (pukhri) that is why his clan was known as Pukhri Mayum.

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(f) Menjor Mayum : During the reign of king Chandrakirti in 1850, a Mussalman by name of Ibohal was given a post of Major in the Military service of the state. Since, then his family was named after him. List of Sub-Clan Titles of Manipur Muslims according to their Places of Settlement (a) Ipham: During the reign of king Paikhomba in 1688 A.D. some Muslims migrated into Manipur and they were Puton khan, Min Khan. LukmanKhan, Tillen Khan and Salim Khan. They were the head of the family and settled at a place where thatch was preserved for the Royal family. Since, then they were given the surname Ipham. (b) Thoubal Mayum: In the year 1630, when King Khagemba was ruling in Manipur, there was a Muslim immigrant by the name of Ibramhim Miya. He was the head of the family and was in the military service of the state as a soldier. Theking sent him to defend against the troubling Maring tribe of Thoubal. He went and settled near the bank of the Thoubal River, since then the surname Thoubal Mayum was given to him. (b) Wang Mayum: This sub clan was separated from the Khullakpam clan. It was headed by Shaikh Salim, the second son of Shaikh Chunet, the younger brother of Prasena Langjinglen. Since, Shaikh Salim got settled in Wangjing, King Charairongba (1699-1709) gave the title Wang Mayum clan to him. (c) Nongjai Mayum: Muhmad Abdul Qarim, a Muslim immigrant also the younger brother of Shaikh Sanni Mullah, the head of the Clarinet players in the royal court of Manipur. He also followed the same profession as his brother. It was after the war with the Maring tribe in 1627 that Qarim was given the chance to settle at Nongchai. It was thus from this place that has given the surname of Nongjai Mayum. (d) Keikhongta: In the year of 1608, Abukhan, Zambia, Qansing and Manqup came to Manipur along with three sayeeds and got settled there. They were earlier included in the Mirai Mayum clan. But after the war with the Maring,

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they were ordered to stay at Keikhu Keikhong in order to protect and defend against the menacing tiger. They were separated from the Mirai Mayum clan and given the name of Keikhongta. (e) Urup: After the war with king Khagemba and the Muslims in 1606, the Muslims settled down in Manipur according to an agreement. Among thesettlers was Qanar Khan, he was given the title of Urup amba Tengeikha Puruksouba. Being settled at Urup village he was given the clan of Urup Mayum. (f) Thongkhong Mayum: This group of people was given the clan name Thongkhong Mayum because according to Dr. N. Debendra, they had constructed a bridge. (g) Keinou Mayum: During the reign of Paikhomba in 1673 A.D. thirty seven Muslims migrated into Manipur. Among them was Ukhan Tollotma, the head of a family, the king sent him to Keinou, in order to protect the people against the tigers. They were given the clan name of Keinou Mayum. (h) Moijing Mayum : In the time of king Khagemba in 1836 A.D. Mohamad, the head of a family settled at the foot hill of Moijing in Thoubal. So, his clan was name Moijing Mayum after the place where he had settled. List of Sub-Clan Titles of Manipur Muslims according to various reasons (a) Bagi Mayum: Pumot, a Muslim immigrant caught a bird called Urok (Egret) and presented it to king Khagemba. In Hindi an egret is called Bagala. So, the king gives him the surname of Bagi Mayum as he settled down in Manipur. (b) Oinam Mayum: Oinam Bira, a Meitei got converted to Islam during the time of King Chandrakirti. But he retained his old clan name Oinam Mayum clan even after his conversion. (c) Sajoubam: Musaq Ali Mulah, the younger brother of Prasena Lanjinglen came to Manipur in 1623 A.D. and settled down. He had a well built physique7 ft and so his clan was named as Sajoubam.

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(d) Sairem: Keisam Miya, a Muslim immigrant settled down in Manipur after the war of 1606 between king Khagemba and the Muslims. He married a Meitei lady from the clan of Sairem. So, he got the surname of Sairem. Education and Muslim Women Education is the instrument of change and development for the society. It trained and develops the manpower resources, transforms the society as well as change the status of a person from one status to another in social hierarchy. Education according to Indian tradition is not merely a means of earning a living; nor is it only a nursery of thought or a school for citizenship. It is initiation into the life of spirit and training of human souls in the pursuit of truth and the practice of virtue (Radhakrishnan). To seek knowledge is a sacred duty in Islam, The first word revealed of the Quran was "Iqra" which means Read and Seek knowledge! Educate yourselves! Be educated. There is a general stereotype that the principles of Islam are responsible for educational backwardness of the Muslims. But there is no empirical basis of such a stereotype. Actually Islam does not stand against the acquisition of knowledge and education among its believers. Islam has given proper emphasis on attainment of education and has provided many guidelines for it. Islam has broader meaning of education. According to Islamic prescriptions acquisition of knowledge is compulsory for all men and women. About fourteen centuries ago Prophet Muhammad (PBUH) declared that “The pursuit of knowledge is incumbent on every Muslim male and female”. In the view of Islam, a society cannot flourish, unless its human resources are properly utilized through education (Abdalati, 1975). The Islam says to develop harmony, equilibrium and balance by utilizing the knowledge; still Muslims are at the bottom of educational level. Therefore, there is need for empirical research at micro level to find out the reasons behind this variation between the text of Islam and real condition of Muslims.

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Education is an indispensable means for helping the Muslim women out of their economic misery because economic dependency is the major factor contributing to the low status of Muslim women. Muslim women should create willpower or determination towards education so that they can reach to a peak of elevation. Due to the influence of ancient traditions and practices in Muslim societies especially in remote areas women loose courage from the childhood and become dependable on man, Parents also discourage their female children for higher studies. Muslim women suffer more because they are not given enough freedom and hardly have access to higher education, though even the primary level education is not easily accessible to them. There is also lack of schools and colleges in the areas where there is a higher concentration of the Muslim population. Girls are enrolled in nearby schools and are not sent far off to study due to safety reasons. Therefore, the Muslim women of the day need to develop their capabilities and making them more confident. Muslim girls going to schools and colleges also increased slowly but steadily. Muslim parents are becoming anxious to educate their daughters along with their sons. Muslim Girls’ Enrolment in Manipur Year Muslim Population Muslim Girls’ Enrolement (% age of the whole (%age of Muslim Population population) 2010-11 07.65 50.81 2011-12 8.97 50.23 2012-13 9.33 50.75 • Source: DISE 2012-13: Flash Statistics Woman constitutes approximately half of its total population in the Pangal community. As per the Report on Socio- Economic Survey of Meitei Pangals (Manipuri Muslims) 2004, the total population of Manipuri Muslims stands at 2,02,355, of which 1,00,389 are female and 1,01,966 persons are male. Women play an important role in establishing the institution of family and marriage is one of the most fundamental ancient social institutions. Its forms, nature and

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process vary from society to society. Manipuri Muslims have its own forms of marriage system which are as prescribed by the Islamic law. Endogamy is not common among the Pangals whereas clan exogamy is a prevalent form. Girls are found to be married in early age. The girl child is generally allowed to get married after attaining the age of puberty. Education is the most fundamental instrument for human resource development. Emile Durkheim writes “Society can survive only if there exist among its members a sufficient degree of homogeneity, education perpetuates and reinforces this homogeneity by fixing in the child from the beginning the essential similarities which collective life demands”. Like Durkheim, Talcott Parsons, a renowned sociologist argue that the school represents society in miniature. Education emerges out of the needs of the society. He argues that after primary socialization within the family, the school takes over as the focal socializing agency. Education of women, therefore, occupies top priority amongst various measures. However education is constrained by the socio-economic conditions of the people, their attitude, values and culture. The Muslims of Manipur paid attention to the study of Persian books in the early days by sending their children to the house of scholars or teachers as there were no formal education systems in Manipur. Modern education system was brought to Manipur during the British paramount. The education of women was neglected since the inhabitation of the Muslims in Manipur. Parents were mainly responsible for imparting education to their daughters. Mothers imparted training to their daughters in embroidery, weaving and domestic works. The people of Manipur in general and Meetei Pangals in particular were not aware of the values and importance of education. The idea of mass education was not felt even after independence. In the earlier days education was regarded as the restricted activity of the male folks. Female education was not encouraged for a number of decades. Female literacy rate excluding the child population of the age group 0-6 years worked out for the community as a whole as 48.56% as against the literacy rate of 74.68% male.

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The overall literacy stood at 61.77% as against the state literacy rate of 70.50% of 2001 census. Of the total Manipuri Muslims staying outside the state for education 86.36% are male and 13.64% are female.

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Girls’ enrolment and adult education of women is much lower than that of men in the Manipuri Muslim society. There were a total of 52,727 children in the age group of 5-14 years; of this children never enrolled constitute 32.55% of the total child population. Of the enrolled child population of 39,780, the dropout rate is 9.68% and as such the children not attending school can be worked out to be 42.23%. Dropout rates are expected to be much higher among the Manipuri Muslim female student which needs further empirical research. The main reasons for dropout are cited as household economic activities and domestic chores. 59.22% of the Pangal women are illiterate and amongst those literate the level of education is very low. Level of education among the Pangal women is mainly concentrated within primary to secondary level with 5.43% pre-primary, 13.98% primary, 10.04% middle and 7.08% secondary education. Level of higher education and technical education is very low. It is found that only 1.08% and 0.08% of the women obtain a graduate and master degree respectively. Technical graduates and masters remain negligible. Factors affecting enrolment and retention of female students in the educational institutes are of due to various familial and social factors. Women’s education has been affected by various non-familial factors also, especially by the structure and the delivery system of education. In a family where families impose restrictions on girls, particularly after a certain age, easy accessibility to school is essential. Kasturba Gandhi Balika Vidilaya Scheme under the Sarva Shiksa Abhiyan, Madarsa Modernisation Programme of Prime Minister fifteen point programme may address this issue. The issues of co-education versus single sex schools involve certain specific pedagogic principles. Insufficient numbers of teachers, insufficient incentives such as scholarships, mid day meals, free books are factors affecting the girl’s education. Programmes like Pre-matric, Post-matric, Merit cum Means based scholarship, coaching for the professional and remedial courses for the minority students, implemented by the government in the state is expected to increase the status of education in the coming years among the

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Manipuri Muslim and Pangal women in particular. In Manipur, in early period, Muslim community kept women under pardah system of Islamic Religion. Due to the wrong concept of the strict principles of pardah system female education came very late in the State. Many brilliant girls were not getting educated. The idea of Socio- Economic upliftment of woman was quite nil in Muslim Community in Manipur. Women are regarded by the Muslim Community as valuable treasures of caring and nurturing children. The most loyalty nature of the Muslim women is their subordination to the main members especially to their husbands. They always seek permission of their husband for every activity of their lives. Moreover, as most of women are illiterate the Muslim community is rather backward in spite of their settlement in plain areas of the state where there is a good communication system and prevailing of good centers of learning, business etc. In addition to illiteracy, early marriage and divorce have affected the social status of Muslim Women. Early marriage and bearing of many children are common practices of Muslim Women in rural areas of Manipur. After getting children, many young women are divorced because of the lack of mutual understanding between the husbands and wives the Muslims elites thought that if there are some Muslim women employees who are also religious binding in their homes and earning institutions, the number of school going girls should be increased. Luckily so far all the Muslim women employees- doctors, principals, college teachers, clerks and also NGO’’s etc. who are working in all level of government are keeping pardah in their daily working. This is why all the Muslim Women in all Muslim families of Manipur are observing Islamic Religion in all aspect of life.

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Education is the vehicle providing free and fair position to the future citizens of a modern society as it stands for development, training and enrichment of human personality. Basically, education should include (a) 3 R - Reading, Writing and Arithmetic; (b) Vocational training and (c) Disciplined and Virtuous behaviour. These three dimensions cover the whole aspects of life with intelligent a character of the person. So Mahatma Gandhi says that Education is a lifelong development process. It should be embodied with all aspects of life. All the religious ideologies and leaders are not against the spread and enhancement of education. They are trying to cope up all the dimensions of education along with their religious practices. Islam is one of the world’s popular religions as also always encourages learning among its followers in spite of this fact Muslim as a community has not been able to make a mark in the individual field. Unfortunately again by and large majority of Muslims are not much interested in the above mentioned three dimensions of education. This is ridden from census record of 2001 that generally literacy rate of Indian women is nearly 39% whereas Muslim women are often illiterate or half literate. It is disheartening to see that Muslim women are so deprived The Muslim had not taken to English Education. The development of modern education (English Education) among the Indian Muslims in general and in Manipur particularly was very slow. The reason for the backwardness of the Muslim Community and education was due to the reaction of the hatred towards the English, their language, culture etc. by the Muslims since Sepoy Mutiny. It is a fact that after 1858 the British ignored the Muslim as they had directly taken part in the revolt of 1857. Besides this, the Muslims had been the rulers of India before the British acquired power & hence they were looked upon this suspicion. Secondly, religion, custom, tradition and superstitious were also in support of it. With the beginning of 1807, the British felt the need to be friend with the Muslims as against the Hindus (as a part of their Divide and Rule Policy towards Indians). At this time Indian National Movement gained

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strength. The Muslims also began to respond in the new system of education slowly. The rich Muslims the Nawabs and landlords supported Britishers’ Policy. Sir Syed Ahmed Khan took up many steps for the spread of English education among the Muslims in India. He believed that it was essential to accept the new education to adopt English clothing and table manners, to cultivate friendly relation with the Englishmen. This roused the fury of the Ullema and created a deep rift among the Muslims and the recipient of new education. But the opposition and reaction of the Ullemas in connection with the new education could not make any disturbance to the interest and courage of Sir Syed Ahmed. As a part of the advancement of new education system consequently the Mohammadan Oriental College was founded in 1876 to acquaint the Muslims with Western education and knowledge This College was converted in Aligarh Muslim University at later stage in 1920. Education and Manipur Muslims in Manipur, English education came late. Johnstone was the first modern form of educational institute which was established in 1885. After that many schools and High Schools spread up in the State. More and more students are turned out as Engineers, Doctors, and Graduates in the States. Manipuri Muslims did not take interest in English Education in the beginning. However a few Muslims started learning English education after the first decade of the 20th century. It resulted in the production of some graduates and doctors among the Muslims. Md. Walliahhah passed B.A. in 1928 under Calcutta University. Md. Walliahhah and Abdul Ali were the two first graduate and doctor among the Manipuri Muslims respectively. Thus Manipuri Muslims also responded to the new education system slowly and slowly.

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“Man is born free, however, he is everywhere in chains”, once said by French Political Philosopher Rousseau. The cause of this servitude in nature in man is made by ourselves based on many factors framed by ourselves We may become slave under stronger power, slave to social convention, slave to religious doctrines and slave to superstitious beliefs so on and so forth. Under these manifold circumstances, Muslims women in a greater percentage have been under low status for a long period because of social structures and socio economic problems. Lack of education Muslim Women were excluded from the opportunities of employment. It also caused conflicts in the society. Degree of conflicts and criticism from the orthodox Muslims is higher in the rural areas. Even in early 1970’s the then Headmaster of The Lilong High Madrassa refused at first to take admission for girl student of the Muslim Community. For this he was threatened by a brother of Muslim girl named Miss Sanahanbi to file a case ispite of being a governmental institution at last the Headmaster accepted the admission of Muslim girl by keeping some ground to be observed by the girls. Thus Muslim women in Manipur before some decades faced many conflicts for getting education. But they were really supported by their fathers and brothers. Under the Pradah Systems cent percent of the Muslim girls could not get their higher education after passing Matriculation Examination as they could not get any nearby College which will cause great loss for the social development of the Muslim Community. The first Muslim girl passing matriculation examination was Miss Sanahanbi Begum of Lilong Bazar. She had passed H.S.L.C Examination in 1974 and admitted in P.U.C to The Manipur College, Imphal. The distance of 7 Km. only from her house but she could not attend College because of social criticisms and farness. Then she was forced to get married to a salaried person by the parents (really from social impression). Thus early marriage was very common for the Muslim girls instead of getting higher education. Early marriage leads to divorce among the Muslim Community as there are sometimes misunderstandings between the Tender Couples inspite of

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possessing two or more children. Many meritorious girl students reading in higher classes like M.A. and M.Sc. are engaged to get married if the groom is a salaried one exploiting the hope of the girl. Muslim leaders formed a college governing body (C.G.B) and nominally established the Lilong Haoreibi College, Lilong the 24th April 1976. The College governing body visited Guwahati University, Assam several times for getting College affiliation (Manipur University comes only in 1980). At last the affiliation was permitted by the University on Minority ground. The governing body members personally seek female teachers possessing the recruitment rules of college, particularly for encouraging Women's education in the area. They really had a great desire of Muslim female teacher in the college in order to motivate the Muslim girls towards College education. So they requested a Muslim female touching the recruitments rules for the Government College teacher. But that Muslim female teacher did not accept the offer on the ground of the distance as she is staying in the urban area having the distance of 12Km. from 11 College to her residence. By the advent of this college all the Muslim girl students of Lilong area after Passing Matriculation Examination can properly go on their college and get education by keeping Purdah system on the way as Well, as in the institution. In 1977, at the initial stage of the college, there were only two Muslim girls in 12 13 P.U.C. Class (Miss Lalizan Begum and Miss Rasijan Begum) and next year there were five girls only in that class. Though the number of boys was satisfied, the governing body members wanted to increase the numbers of girl students coming to the college after passing H.S.L.C Examination or Matriculation. They thought how to instigate the orthodox Muslim people of the locality to send them female children to school. Finally, they had a firm belief that female education should be automatic encouraged in the rural area if some employees are appointed in the ministerial staff of the college from among the Muslim girl students reading in the college itself though they could not get qualified female to be the college teacher from the Muslim Communities. So

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out of the Six Muslim girl students of the college for the Lower Divisional Clerk of the College were appointed “Two of which were appointed 14 through lot system as two families have two sisters each” Muslim women’s empowerment is gained mainly through educational changes in their behavior action and role both in the family and society. Some older Muslim Women facing many problems during their student’s life indicates that they have the desire of bringing development in their individual life and in the society through their hardships. All of them also get suitable status in their future life because of their educational qualification. With the knowledge of education, Muslim women can get knowledge of how to adjust and adopt with the changing society. Social Problems which cannot escape even after getting education are still prevailing in the Muslim community for e.g. there were a total of 52,727 children in the age group of 5-14 years; of this children never enrolled constitute 32.55% of the total child population. Of the enrolled child population of 39,780, the dropout rate is 9.68% and as such the children not attending school can be worked out to be 42.23%. Dropout rates are expected to be much higher among the Manipuri Muslim female student which needs further empirical research. The main reasons for dropout are cited as household economic activities and domestic chores. 59.22% of the Pangal women are illiterate and amongst those literate the level of education is very low. Level of education among the Pangal women is mainly concentrated within primary to secondary level with 5.43% pre-primary, 13.98% primary, 10.04% middle and 7.08% secondary education. Level of higher education and technical education is very low. It is found that only 1.08% and 0.08% of the women obtain a graduate and master degree respectively. Technical graduates and masters remain negligible. Factors affecting enrolment and retention of female students in the educational institutes are of due to various familial and social factors. Women’s education has been affected by various non-familial factors also, especially by the structure and the delivery system of education. In a family

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where families impose restrictions on girls, particularly after a certain age, easy accessibility to school is essential. Kasturba Gandhi Balika Vidilaya Scheme under the Sarva Shiksa Abhiyan, Madarsa Modernisation Programme of Prime Minister fifteen point programme may address this issue. The issues of co- education versus single sex schools involve certain specific pedagogic principles. Insufficient numbers of teachers, insufficient incentives such as scholarships, mid day meals, free books are factors affecting the girl’s education. Programmes like Pre-matric, Post-matric, Merit cum Means based scholarship, coaching for the professional and remedial courses for the minority students, implemented by the government in the state is expected to increase the status of education in the coming years among the Manipuri Muslim and Pangal women in particular. In Manipur, In early period, Muslim community kept women under pardah system of Islamic Religion. Due to the wrong concept of the strict principles of pardah system female education came very late in the State. Many brilliant girls were not getting educated. The idea of Socio- Economic upliftment of woman was quite nil in Muslim Community in Manipur. Women are regarded by the Muslim Community as valuable treasures of caring and nurturing children. The most loyalty nature of the Muslim women is their subordination to the main members especially to their husbands. They always seek permission of their husband for every activity of their lives. Moreover, as most of women are illiterate the Muslim community is rather backward in spite of their settlement in plain areas of the state where there is a good communication system and prevailing of good centers of learning, business etc. In addition to illiteracy, early marriage and divorce have affected the social status of Muslim Women. Early marriage and bearing of many children are common practices of Muslim Women in rural areas of Manipur. After getting children, many young women are divorced because of the lack of mutual understanding between the husbands and wives the Muslims elites thought that if there are some Muslim women employees who are also religious

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binding in their homes and earning institutions, the number of school going girls should be increased. Luckily so far all the Muslim women employees- doctors, principals, college teachers, clerks and also NGO’’s etc. who are working in all level of government are keeping pardah in their daily working. This is why all the Muslim Women in all Muslim families of Manipur are observing Islamic Religion in all aspect of life. Education is the vehicle providing free and fair position to the future citizens of a modern society as it stands for development, training and enrichment of human personality. Basically, education should include (a) 3 R - Reading, Writing and Arithmatic; (b) Vocational training and (c) Disciplined and Virtuous behaviour. These three dimensions cover the whole aspects of life with intelligent and character of the person. So Mahatma Gandhi says that Education is a lifelong development process. It should be embodied with all aspects of life. All the religious ideologies and leaders are not against the spread and enhancement of education. They are trying to cope up all the dimensions of education along with their religious practices. Islam is one of the world’s popular religions as also always encourages learning among its followers but in spite of this fact Muslim as a community has not been able to make a mark in the individual field. Unfortunately again by and large majority of Muslims are not much interested in the above mentioned three dimensions of education. This is ridden from census record of 2001 that generally literacy rate of Indian women is nearly 39% whereas Muslim women are often illiterate or half literate. It is disheartening to see that Muslim women are so deprived The Muslim had not taken to English Education. The development of modern education (English Education) among the Indian Muslims in general and in Manipur particularly was very slow. The reason for the backwardness of the Muslim Community and education was due to the reaction of the hatred towards the English, their language, culture etc. by the Muslims since Sepoy Mutiny. It is a fact that after 1858 the British ignored the Muslim as they had directly taken part in the revolt of 1857. Besides this, the Muslims had been the rulers of

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India before the British acquired power & hence they were looked upon this suspicion. Secondly, religion, custom, tradition and superstitious were also in support of it. With the beginning of 1807, the British felt the need to be friend with the Muslims as against the Hindus (as a part of their Divide and Rule Policy towards Indians). At this time Indian National Movement gained strength. The Muslims also began to respond in the new system of education slowly. The rich Muslims the Nawabs and lords supported British’s Policy. Sir Syed Ahmed Khan took up many steps for the spread of English education among the Muslims in India. He believed that it was essential to accept the new education to adopt English clothing and table manners, to cultivate friendly relation with the Englishmen. This roused the fury of the Ullema and created a deep rift among the Muslims and the recipient of new education. But the opposition and reaction of the Ullemas in connection with the new education could not make any disturbance to the interest and courage of Sir Syed Ahmed. As a part of the advancement of new education system consequently the Mohammadan Oriental College was founded in 1876 to acquaint the Muslims with Western education and knowledge This College was converted in Aligarh Muslim University at later stage in 1920. Education and Manipur Muslims in Manipur, English education came late. Johnston was the first modern form of educational institute which was established in 1885. After that many schools and High Schools spread up in the State. More and more students are turned out as Engineers, Doctors and Graduates in the States. Manipuri Muslims did not take interest in English Education in the beginning. However a few Muslims started learning English education after the first decade of the 20th century. It resulted in the production of some graduates and doctors among the Muslims. Md. Walliahhah passed B.A. in 1928 under Calcutta University. Md. Walliahhah and Abdul Ali were the two first graduate and doctor among the Manipuri Muslims respectively. Thus Manipuri Muslims also responded to the new education system slowly and slowly.

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REFERENCES

Abdul, Waheed : Minority Education in India: Issues of Access,

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Manipur, Sanskaran Prakask, Calcutta, 1974.

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Kabui Gangmunei : History of Manipur, Vol.1. Pre-Colonial Period,

National Publishing House, Delhi, 1991.

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Singh, L. Joychandra : The Lost Kingdom (Royal Chronicle of

(Ed) Manipur), Manipur State Kala Academy, Imphal,

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Trust Digital Library, Imphal, 1968.

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