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Shaping of the 'Modern Islamic Woman' in Coastal Karnataka, India

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Shaping of the 'Modern Islamic Woman' in Coastal Karnataka, India Shaping of the ‘Modern Islamic Woman’ in Coastal Karnataka, India: Transnational Experiences and English Education amongst the Beary Muslim Community SULAGNA MUSTAFI NIAS and AISSR Paper to be presented at the First Annual Muslim South Asia Graduate Research Conference SOAS, London 28th October 2013 Conference organised by The Muslim South Asia Research Forum (MUSA), SOAS Centre for South Asian Studies (CSAS) and Centre for the Study of Pakistan (CSP) Abstract: Women are a central focus of ideas about identity that circulate within the transnational spaces formed by migration of Beary Muslims from the coastal Karnataka region to the Gulf countries. New ideas about Beary womanhood have emerged from these migration experiences, and circulated via transnational flows through several conduits, especially migrant-sponsored English-medium schools aimed at Beary women. Based on the responses gathered from female students of these schools, women from the community and other Beary informants, during an extensive fieldwork carried out in the region in 2011-2012, it appears that at the core of this concept of womanhood is the idea of the ‘Modern Islamic Women’. This narrative of womanhood wishes to expose the Beary woman to modern forces of transformation such as education and (appropriate) employment, but at the same time draw boundaries around their functional space by imposing ‘pure Islamic’ guidelines of behaviour. The paper will trace the growth and proliferation of the transnational channels, especially NRI (Non-Resident Indian) sponsored educational institutions, through which these ideas about the modern Islamic woman are being transmitted. It will show how practices of raising religious awareness have worked together with impulses towards modernisation to give rise to a new sense of modernity as well. Keywords: Migration; Transnational connections; Womanhood; Modernisation; Community identity. Shaping of the ‘Modern Islamic Woman’ in Coastal Karnataka, India: Transnational Experiences and English Education amongst the Beary Muslim Community Introduction New redefinitions of women’s role and social position have occupied a central place in the identity reconstruction processes practiced by the Beary Muslim1 community of Dakshina Kannada district in the south Indian state of Karnataka. The community is engaged in redefining its identity by combining impulses of modernisation, reflected in their emphasis on modern education or women’s empowerment, with endeavours to achieve religious ‘purity’. The identity construction processes find their best articulation through the new ideas of womanhood which have come into circulation within the community. The concept of a ‘modern Islamic woman’, which forms the crux of these new ideas on womanhood, entitles Beary women to the right to knowledge and ‘modern, secular’ education, but at the same time makes ‘proper Islamic training’ necessary for them. This concept attaches the utility value of modern education to the extent it empowers women to fulfil their traditional roles of mother, wife or daughter, but at same time prescribes certain professional roles which women can accept without jeopardising her ‘traditional roles’. These constituent elements of the new ideas of womanhood reflect the essence of a new identity being proposed and practiced by the Bearys. This identity breaks away from the dichotomies of tradition and modernity, and attempt to combine both into a new modern and progressive identity based on the principles of the Islam. One of the major conduits through which new ideas of womanhood in particular and Beary identity in general, get translated and propagated within the community, are the several ‘English Medium Islamic’ educational institutes which have been established by the community over the last decade across the district. These educational institutes are an outcome of the transnational connections and networks formed by the Bearys through their large scale migration to the Gulf countries. This paper sets out to explore this process of transmission of new ideas about womanhood through these educational institutes. Through an analysis of this process the paper will argue that an alternative ‘Islamic way of being modern’ is being institutionalised through the establishment of modern educational infrastructures for women. These educational infrastructures redefine women’s empowerment and progress; and attach education with different values and utility. The value of education is shown to lie 1The Bearys are the largest Muslim community of Dakshina Kannada with a total population of about twenty lakhs (data gathered from the Beary Literary Academy in Mangalore and based on Census of India 2001 data). They belong to the Sunni sect of Islam. Socio-economically the Bearys occupy the lowest position in the region. They have the lowest literacy rates and are employed generally as unskilled laborers (Census of India, 2001.Table 1: Total population, 0-6 population, Literates, Total workers by category of work and Non-workers by residence, religious communities, sex; India, States, Union territories and Districts – 2001. Census State code: 29, District Code: 24). Since the 1970s the community has seen large scale labour migration to the various Gulf countries. According to the National Sample Survey of India (2007-2008) data they are the largest migrating community from Dakshina Kannada to the Gulf States. not only in enabling women to achieve economic and social empowerment, but also to enable her to lead a ‘proper Islamic life’. In order to trace the role played by these educational institutes in redefining Beary identity through the shaping of the ‘Modern Islamic women’, six educational institutes were selected, all of them owned and managed either by educational trusts or welfare organisations which involved both gulf based as well as local (based in Dakshina Kannada) Bearys2. The six selected institutes included two high schools (upto tenth standard), three pre-university colleges (eleventh and twelfth standards) and one degree college (undergraduate courses). The two high schools were co-educational, teaching both boys and girls, while the others were only for women students. In the two high schools, the girls’ and the boys’ sections were separated from the seven standard onwards. To trace the objectives of these schools, details of their functioning and curriculum, and to understand the way in which they transmit ideas of womanhood among the students, interviews were conducted with the school or college authorities, teachers and principals, and members of educational trusts, alongwith a questionnaire survey conducted among seventy two women students (twenty from tenth standard, thirty seven from pre-university and fifteen from the undergraduate courses) from these six institutes. Students were asked to respond to questions on the importance they attached to education, and, the way they will use education in future; and, about their future career choices. The responses gathered from the survey and the interviews will be analysed in the paper to understand the process of identity formation among the Bearys by redefining their notions on women’s roles and responsibilities, and the key role played by the educational institutes established by the community in this process. I will begin by briefly describing the context in which the educational institutes were established and linked to the identity construction processes of the Bearys. I will then go on to see how through their structures, curriculum, and instruction practices, these education institutes become centres for crafting the Modern Islamic women. Linking education with identity: the regional context and the transnational experience 2 Only such educational institutes were chosen for two reasons. First, it was practically more feasible to conduct the survey in institutes where ninety five to hundred per cent students belonged to the Beary Muslim community; and, second, development of community owned educational institutes are one of the major fallouts of the process of transnational migration among the Bearys. They are regarded as important step towards institutionalising modern development among the community. Hence the ideas which they generate among the students significantly contribute towards shaping the ideas of womanhood. 2This statement was made by Mr. Muloor during an interview with him at his Dubai residence in March 2012. Education has been a major focus of the identity reconstruction processes of the Bearys for two reasons. First, it results from a larger regional trend of identity reformation and assertion process witnessed among all the religious, linguistic and cultural communities of Dakshina Kannada. Under this phenomenon, communities have engaged in redefining their identities so as to combine trends of modernity with an emphasis on their religious, cultural and linguistic identities. The elements of modernity and progress have been articulated around the achievement of ‘modern’ education which has generally meant English medium education. This trend has been observed, for instance, in the case of several Hindu caste communities of Dakshina Kannada like the Bunts (Rao 2010), Billavas and Mogaveeras Since, identity as defined by Hall (1992) is a relational and contextual positioning rather than a fixed essence, the Bearys have also tried to reposition themselves according to these regional trends. They have also adopted the achievement of education as a means to become modern and progressive and have
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