CREDITS Data Collection and Analysis Kashif Aslam Amelia Gill Merab Arif Aila Gill

Research and Compilation Maryam Saeed

Title and Layout Yelo Digital Media and Marketing

Supervision Cecil S. Chaudhry FOREWORD

Since the past seven years, NCJP has been annually observing and analyzing the Nation- al Education Policy and Curriculum along with the content prevalent in the textbooks taught in public schools across Pakistan. The commission has been demanding transfor- mation in education policy and curriculum as guided by our national and international commitments. In order to make education more qualitative and inclusive, Pakistan needs to be dedicated to work for UN’s Sustainable Development Goals (SDGs) of which Goal 4 stresses the importance of giving children a quality learning experience. Therefore prov- inces need to strive to provide quality education to all children, regardless of their so- cio-economic, ethnic, religious and gender identities.

Over the past several years, NCJP has been actively taking up the issue of the Educa- tion Policy, Curriculum and Content, which violates the fundamental rights of religious minorities in Pakistan and deprives them of an equal status in society. Our efforts on lobbying, awareness raising and engaging with different levels and departments of the government have borne positive changes in textbooks of all four provinces and govern- ment seems more sensitized and motivated now to focus more on quality education despite various challenges at grass root and policy level.

This year’s factsheet attempts to take stock of the various factors that are hampering progress on the issue of Education that is constantly violating, discriminating and de- priving equal opportunities to the students from the minority communities, while also providing a resolve of the problem in a very pragmatic way. This document is built upon the demand to promote equity in education and enable a conducive and unbiased learning environment. Likewise the government should in- troduce emerging trends, modern developments and scientific learning in education to promote awareness and understanding of national integration, diversity of views, beliefs and cultures. I would like to extent my gratitude to Ms. Maryam Saeed for leading and compiling this research, Prof. Dr. A. H. Nayyar for his valuable comments and guidance during the course of this research and the team at NCJP comprising of Mr. Kashif Aslam, Ms. Aila Gill, Ms. Merab Arif and Ms. Amelia Gill for their efforts in putting this together. I hope that this factsheet will guide the concerned authorities ensure that the state is able to provide quality, non-discriminative and inclusive education to all citizens of Paki- stan in order to form a more tolerant and peaceful society.

Cecil S. Chaudhry Executive Director

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Contents

Foreword i Abstract ii Summary ii Introduction 3 Historical Background 4 Methodology 6 International Treaties and Conventions 7 Pakistan’s Legal Frameworks 9 Violation of Pakistan’s Constitution and International Obligations 10 Curricula and Textbook Boards 10 Findings: A provincial review of the Textbooks and Curricula 13 Positive Developments 26 Implications 29 Recommendations 31 Abstract Based on its own study of a large number of textbooks and curricula from the four provinces, and also benefitting from a number of earlier studies on the topic, thus study gives a comprehensive account of the blatant violation of the rights of religious minori- ties enshrined in Pakistan’s Constitution, as well as multiple commitments the country has signed in this regard at international fora. By doing so, this study shames Pakistan’s educational officialdom, and holds it responsible for poisoning young minds towards religious and ethnic diversity. Pakistan has suffered immeasurably on account of the mishandling of young minds for about four decades. Successive generations have slowly turned into social pariahs on the global scene as those who are not only devoid of any useful social skills but are also easily attracted to destructive ideologies and movements. The true purpose of this study is to stem this rot and to give a call for course correction. -Prof Dr. A.H Nayyar

Summary The public school textbooks continue to teach bias, dis- found in others, which outrightly denies their contribu- trust and discrimination against the religious minority tion in the making of Pakistan and its history; communities and in doing so Pakistan outrightly contra- • Factual inaccuracies, historical revisionism and easily venes its international obligations and Constitution. The recognizable omissions teach a version of history that is main findings can be summed up as: decidedly monolithic, reinforce negative stereotypes and create a narrative of conflict towards religious minorities; • A monolithic image of Pakistan is portrayed as a Ideology of Pakistan is to be internalized as faith, which country for Muslims alone; creates a bias for diversity, excludes religious minorities • Islamic teachings, including a compulsory reading from national identity and calls their patriotism into and memorisation of certain verses of Quran, are add- question; and ed in most compulsory subjects also, hence forcibly • The glorification of Jihad and limited attention laid on Ji- taught to all the students, irrespective of their faith; had al-nafs leads to confusion. Hence, following the path • Inclusion of Islamic teachings in the textbooks has of Jihad can seem to many like a religious order, partic- made the content of certain books completely irrele- ularly those who fall prey to brainwashing by religious vant to the subject being taught; elements. • Vague and cursory mention of the religious minori- • Some textbooks seem to be attempting to include diver- ties in some books while a discernable silence can be sity in their syllabi, although it is vague and minimal at found in others, which outrightly denies their contri- best and instances are few and far in between but this bution in the making of Pakistan and its history; serves as a refreshing first step.

The National Curriculum of 2006, which is currently followed by all provinces, prescribes the inclusion of Islamic teachings and often Quranic verses in subjects that are to be studied by students of all faiths, and is hence a grave infringement of their constitutional rights.

On the whole, Punjab’s textbooks are far more centered than those of other provinces around the province itself and around the principles of Islam as a centering force for society. While the importance of this inclusion is understandable, it ought not to lead to what is often seen in these books: a glorification of Muslim leaders and of Islam as the one true religion, one-sided view of the victimization of Muslims by both the British and fellow Indians in pre-partition India, and an overemphasis on following the tenets of Islam, which automatically excludes all those citizens of this country who are not Muslims. One way in which the syllabus of Punjab differs from all three other curricula is that it often involves an intra-provincial comparison of culture, whereas Sindh, Khyber Pakhtunkhwa, and Balochistan tend to focus more on their own cultures.

Some of the Sindh books, the Punjab Ethics books, as well as the KP Citizenship book prove to be a refreshing and inclusive view of the country. While the Urdu and General Knowledge books of all provinces are hugely problematic, owing to their hyper-focus on Islam- ization based on the suggestions laid out in the National Curriculum 2006. The Islamiyat books for all four provinces are more or less the same, focusing more on the miracles and histories of religious personages than the ideals of tolerance the religion tries to espouse. Some books misconstrue the concept of Jihad as violent conflict for the individual rather than focusing on the concept of struggle against the self.

Justifying the creation of Pakistan and building a national Islamic identity seems to be the sole purpose of many History and Pakistan Studies textbooks. All four provinces deal with the partition of the Subcontinent in a remarkably similar, decidedly one-sided way, which presents Muslims as the wronged party and victims of the conspiracies of the British, Hindus, Sikhs and Christians and the language used is notable for its blatancy and lack of nuance. That being said, the Sindh curriculum gives slightly more room for even represen- tation to the religious rituals, ways of living, and rights of minorities in this country. Even so, such instances are not nearly adequate to inculcate in students a holistic understanding of what it means to live in a state that claims to respect and protect minorities.

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Education and Religious Freedom: A Fact Sheet

Introduction01 The General Zia ul Haq’s process of Islamization re- shaped the curriculum and textbooks in the 1980s and ever since the effects of his policies are felt in the education system. Inconsequential attempts to reform the curriculum have been met with extreme resistance from the religious zealots. Since then, Pa- kistan’s education system, curricula andt textbooks have constantly come under international criticism for fostering bias, intolerance and discrimination towards religious minorities and being completely blind towards their freedom of religion and belief. Pakistan is an ethnically and religiously diverse coun- try and education plays a critical role in bringing the society together or creating an irreparable divide.

For a large majority, public school textbook provides the fundamental source of information and knowl- edge and hence, the textbook authors and provin- cial textbook boards carry a huge responsibility towards the future generations of Pakistan to pre- pare empowered citizens with sophisticated skills to survive in a competitive world. Especially important is the role that the educators can play in what they teach as it deeply influences whether children ap- preciate and respect ethnic and religious diversity or view religious minorities negatively, as insignificant and aliens in their own country. Once implanted ear- ly in life, negative attitudes often resist change and factor into the disintegration of the social fabric of communities, and lead to discrimination, and even sectarian violence.

3 Education and Religious Freedom: A Fact Sheet

Private schools and academics involved in offering progressive curricula have received threats of vio- lence and hate campaigns. In such a climate, the government which already seems motivated to impose a religio-national identity, lacks the intent to enter in the thicket of curriculum reform without Historical attracting street agitation and worse. In June 2014, former Chief Justice Tassaduq Hussain Jillani gave Background a landmark judgement asking the government to protect the constitutional rights of the religious 02 minorities. In the judgement, he specifically urged The ten educational policies from 1947-2017 re- the government to develop appropriate curricula flect that successive governments lacked the seri- at school and college level to promote a culture of ousness to reform the sector and provide quality religious and social tolerance. 1 education to its citizens. The policies made loud promises and charted unrealistic targets well-be- However, the curricula and the textbooks contin- yond the tenure of the policy-making govern- ue to overlook Pakistan’s religious, ethnic, and lin- ment, thus making accountability an impossible guistic diversity in a conspicuous way. The teach- affair.2 ers, often, have their own deeply-ingrained biases which further exacerbate hate spewing against the religious minorities in the educational setting. No The proceedings of the Education Conference measures have been taken so far to implement the of 1947 serve as the first education policy doc- instructions of the 2014 judgement to reform the ument and represent the early thinking of edu- curricula and the education sector to make it more cational planners of the newly formed country. aligned with Pakistan’s constitutional and interna- The ideological basis of this policy lied in using tional obligations towards its religious minorities. the Islamic principles of universal brotherhood, social democracy and social justice to uplift the character of students3. It also made religious edu- Rights activists have labelled the country’s educa- cation compulsory for Muslims as well as students tion policies and curricula that is decidedly Islam- of other faiths in the spirit that these students ic, as an attempt of organized violence against the would morally and spiritually benefit from Islamic 4 religious minorities. The insensitivity associated education to become good human beings . Thus, with the pervasive majoritarianism gives rise to right from the beginning, there was a reflection laws and policies that in effect take the form of a of resolve for the orientation of education on the state approved violence against religious minori- ideals and principles of Islam. This policy decid- ties. Resultantly, the potential for friendly relations, ed to include Islamic Studies in school curricula social harmony and coexistence is lost and we failing to acknowledge that religious education have generations after generations plagued with in public schools of a multi-religious society can hate-infused mindsets who fail to respect anyone be divisive and disruptive. This decision was later who does not act in accordance with the narrow in- made into a law by its inclusion in the country’s terpretation of religiously appropriate conduct. The constitution.5 textbooks fail to portray the true aspects and var- ious facets of Pakistani identity and thus demand The Objectives Resolution 1949 downplayed Mu- urgent review and action. hammad Ali Jinnah’s 11th August speech about a secular state and this document laid the founda- What completely gets ignored is the fact that the tion for promoting extremism in this country. brunt of this ideological assault is only faced by our future generations of Pakistani citizens, Muslims The main consideration of the 1979 Education and non-Muslims alike, and the only harm is that policy, launched during the military regime of faced by our nation. General Zia ul-Haq, was to align the education

4 [1] http://www.supremecourt.gov.pk/web/user_files/File/smc_1_2014.pdf [4] Mahmood et al. 2016 ‘Educational system of Pakistan: critical analysis in Islamic perspective’, Asian [2] National Commission for Justice and Peace (2018). Education: A Pathway to Convergence, a baseline Journal of Management Sciences & Education Vol. 5(3) research on textbooks in Pakistan (2017-2018). Lahore. [5] National Commission for Justice and Peace (2018). Education: A Pathway to Convergence, a baseline [3] Siddiqui, S. (2016). Education policies in Pakistan. 2nd ed. Karachi: The Times Press Pvt. Ltd. research on textbooks in Pakistan (2017-2018). Lahore. [6] Siddiqui, S. (2016). Education policies in Pakistan. 2nd ed. Karachi: The Times Press Pvt. Ltd. Chapter 2 system with the islam6. The ideological assault start- in place. At the National Education Conference ed off by General Zia ul-Haq was faithfully transmit- held in 2006, Dr. Javed Ahmed Ghamdi, a promi- ted onwards by the governments of Benazir Bhutto, nent religious scholar who pleads moderate causes, Nawaz Sharif and General Pervez Musharraf7. Gen- recommended that Islamic studies be introduced eral Zia co-opted Jama’at-e-Islami for formulating as a subject only after Class V. He argued that reli- the 1979 education policy, with a view to ensure in- gious education without formal education from an clusion of adequate content on Islam, the ideology early age tends to produce religious and sectarian 12 of Pakistan and the promotion of national cohesion extremists . However, this was not given due con- in the entire curriculum, even in the compulsory sideration and General Musharraf backtracked and subjects that were to be studied by students of all chose to appease the Islamist parties by including a religions. Islamic Studies was extended to universi- chapter on Islamic Education in the final policy and 13 ty level8. a curriculum replete with Islamic teachings . The inclusion of themes focused on Islam is haphazard The curriculum thus became replete with Sunni in the curricula and seems to have been done in orthodoxy. Besides, distortion of historical facts, haste and at the very last minute, after the opposi- social and physical science teachings also promot- tion from the conservatives. ed religious intolerance and xenophobia. Glorifica- tion of violent jihad was discerned in a way as to A vital opportunity in wake of the international portraying resistance to Indian rule in Kashmir as pressure which could have been used to reform a religious duty. Hindus were depicted as enemies education was thus lost. The 2009 policy proposed of Pakistan. Colleges and university campuses also major changes in the curriculum, such as emphasis adopted military jihad immediately as part of the on fundamental rights, peace and interfaith har- culture. mony and environmental education, but the cur- riculum largely remained a copy of the curricula in General Zia’s era. The policy was prepared during the regime of General Musharraf but was finalized Following 9/11, the Pakistani educa- and approved during the Pakistan People’s Party “tion system came under the spotlight government of 201014. with the West pressurizing to make the curriculum less inclined towards The National Education Policy 2009 envisages an 9 extremism and militancy . education system that “develop[s] a self-reliant indi- vidual, capable of analytical and original thinking, a “ responsible member of society and a global citizen”, The 2009 Education Policy was launched under Gen- “ensures equal educational opportunities to all the eral Musharraf’s liberal social reform agenda, “enlight- citizens of Pakistan and to provide minorities with ened moderation”. Under this, Musharraf sought to adequate facilities for their cultural and religious promote a more tolerant and peaceful image of Is- development, enabling them to participate effec- lam, both inside and outside Pakistan and proposed tively in the overall national effort” and “create[s] a the inclusion of citizenship education curriculum just civil society that respects diversity of views, be- Musharraf’s era prepared a draft policy which did not liefs and faiths”15. The policy seems to make contra- have a separate chapter on Islamic education. This, dictory claims. Despite the abovementioned aims however, triggered frantic opposition from the con- to uphold fundamental rights and promote peace servatives who launched nationwide street protests education, it emphasizes on “infusing Islamic and and rejected the idea as a Western conspiracy11. religious teachings in the curriculum, wherever ap- propriate”16. As a response, General Musharraf replaced his educa- tion minister with the former chief of the ISI, General A welcome change presented by the 2009 poli- Javed Ashraf Qazi. Some think that the move may cy was the introduction of the subject of Ethics in have been intended to give him the authority and place of Islamiyat for students belonging to other credibility to put a less ideological curriculum faiths. However, the introduction of Ethics does not

5 [7] Hoodbhoy P., and Abdul Hameed Nayyar A.H., ‘Islam, Politics, and the State’, ZED Books, 1984 [12] Pervez Hoodbhoy, Education Reform in Pakistan: Challenges and Prospects; http://eacpe.org/content/up- [8] National Commission for Justice and Peace (2018). Education: A Pathway to Convergence, a baseline loads/2014/02/Pakistan-Education-Challenges-and-Prospects-2006.pdf research on textbooks in Pakistan (2017-2018). Lahore. [13]Pervez Hoodbhoy, Education Reform in Pakistan: Challenges and Prospects; http://eacpe.org/content/up- [9] https://www.cfr.org/backgrounder/pakistans-education-system-and-links-extremism loads/2014/02/Pakistan-Education-Challenges-and-Prospects-2006.pdf [10] Grossman, D., Lee W., and Kennedy K., 2008, ‘Citizenship Curriculum in Asia and the Pacific, Springer [14]Pervez Hoodbhoy, Education Reform in Pakistan: Challenges and Prospects; http://eacpe.org/content/up- Science and Business Media loads/2014/02/Pakistan-Education-Challenges-and-Prospects-2006.pdf [11] Pervez Hoodbhoy, Education Reform in Pakistan: Challenges and Prospects; http://eacpe.org/content/ [15]http://itacec.org/document/2015/7/National_Education_Policy_2009.pdf uploads/2014/02/Pakistan-Education-Challenges-and-Prospects-2006.pdf [16] Siddiqui, S. (2016). Education policies in Pakistan. 2nd ed. Karachi: The Times Press Pvt. Ltd. Education and Religious Freedom: A Fact Sheet seem well-thought-out or efficiently implement- of 2006, which has to be revised19. ed as introducing Ethics only for students of oth- er faiths eliminates the one chance that Muslim In almost all education policies, inclusion of Islamic students could have to get acquainted with other ideology seems like a compulsion or sole inspiration religions. It also problematic because minority stu- as the vision, mainly for political reasons20. Excessive dents have to study 10 other religions in the Eth- references to Islam are also understandable as their ics course and schools often do not have specific effort to legitimize the formation of Pakistan as a teachers to teach the course17. Islamiyat is a com- Muslim majority country21. pulsory subject for Muslim students at school and college levels. However, minority students cannot Successive governments have been fearful of tak- learn Ethics because of the non-availability of qual- ing on powerful religious forces, and have thus re- ified teachers. Also, minority students fear, and ex- fused to take a position to make the curriculum less perience shows this fear to be to true, that in the religious and more secular. With time, the system major board examinations, a student taking Ethics has become more difficult to change owing to the gets easily identified to be from the minority faiths, increased intolerance, prejudice among the society, and can be, and is, discriminated against. absence of political will, and fear of opposition from the religious elements. The Education Policy of 2017 was passed to fill in the vacuum created, as after the 18th amendment The consequences of the emphasis on Islamisation implementation of the National Education Policy of education on the next generation is worryingly 2009 was virtually stopped and none of the other a secondary matter for all governments and the provinces had formulated their own comprehen- current situation of an intolerant society bears tes- 18 sive policies . This policy too is blind towards in- timony to this. corporating diversity and needs of minorities. As it’s foremost goal, it aims for character building on the basis of universal Islamic values integrated with ethical values relevant to all human beings. To achieve national integration, it requires foster- ing the ideals of Muslim Ummah and cultivating inter-faith harmony and celebration of diversity of faiths. Despite these claims, the policy remains completely based on Islamic ideology and does Methodolgy not mention the methodology to promote in- ter-faith harmony and diversity. Chapter 3 focuses on Islamic education and mentions that the ideol- 03 ogy of any country is reflected in their education system. The policy asserts that the fallacy of the ed- Textbooks will be reviewed for table of contents ucation policy of 2009 was that it reduced the core and chapters will be analysed page by page and components of Quran and Hadith in the curriculum line by line for any material that is biased in terms of religious identity, exclusionary against religious minority communities or historically incorrect. The goal is to develop descriptive thematic categories that represent the treatment of content related to the above-mentioned themes. Texts will be anal- ysed to generate categories that describe the data.

Our study population of interest is primary and sec- ondary public-school textbooks including General Knowledge, Urdu, Social Studies, Biology,

6 [17] https://dailytimes.com.pk/39753/non-muslim-students-reluctant-to-study-islamic-studies-or-ethics/ [18]http://www.moent.gov.pk/userfiles1/file/National%20Educaiton%20Policy%202017.pdf [19]http://www.moent.gov.pk/userfiles1/file/National%20Educaiton%20Policy%202017.pdf [20] Siddiqui, S. (2016). Education policies in Pakistan. 2nd ed. Karachi: The Times Press Pvt. Ltd. [21] Siddiqui, S. (2016). Education policies in Pakistan. 2nd ed. Karachi: The Times Press Pvt. Ltd. Chapter 3

English, Islamiyat and Ethics used in the grades from I to The list of passages and errors that these books contain VIII and high school textbooks including Pakistan Stud- crossed the century mark and so owing to space restric- ies, Urdu, Civics and Ethics used in the ninth to eleventh tions all the references could not be added here. The grades in the academic year of 2018-2019 ones that are added have been selected based on the severity of the bias or violation of the community’s basic The analysis has been restricted to these textbooks as human rights and fitness with the thematic categories. based on our past experience of content analysis, we At many instances the erroneous content could fit into have observed biased content in textbooks of these more than one category and judgement call was made courses and not the rest. Also, primary and secondary to see which category suited the content the best. school textbooks hold a high degree of importance as these set the foundation for the students’ social skills, perception of the world, moral outlook as well as the development of their cognitive skills that de- termine future learning and success in life. Also, for many whose education stops at or before the Class XII or they lack the exposure to study books beyond International school curricula, the textbooks are the only source of information. Treaties and Our analysis of biased content and hate speech in textbooks is based on a broader framework which in- Conventions04 cludes the following thematic categories: exclusion, the quality of representation, relevance of the con- Protection of the right to freedom of religion and belief tent to the subject and distortion of facts. ‘Exclusion’ of religious minority communities is enshrined in inter- refers to the lack of presence of a particular religion, national human rights law and international treaties poor ‘quality of representation’ refers to the incorrect and covenants. Pakistan has ratified Convention on the or biased portrayal of one religion over the other, Rights of the Child (CRC), International Covenant on Eco- irrelevant content refers to the lack of appropriate nomic, Social and Cultural Rights (ICESCR) and Interna- content and biased choice of chapters for the subject tional Covenant on Civil and Political Rights (ICCPR) and and ‘distortion of history/facts’ includes denial of cer- is thus bound by its international obligations to adhere tain aspects of history, or twisting/exaggerating con- to these. tent to make it biased in favour of a particular group/ community. Universal Declaration of Human Rights (UDHR) Article 18 Everyone has the right to freedom of thought, For the purpose of the study, the key terms used for conscience and religion; this right includes freedom to review of the curriculum and the textbooks are de- change his religion or belief, and freedom, either alone fined here for the reader. or in community with others and in public or private, to manifest his religion or belief in teaching, practice, wor- Bias is defined as the tendency, inclination, feeling or opinion for or against a person, group or community ship and observance. in a way which is considered unfair, unreasoned, preconceived and prejudiced. Convention on the Rights of the Child Violation is any action which is a breach, infringement Pakistan ratified the CRC in December 1990. Despite or transgression of a law, rule, agreement or a basic right or freedom to which all humans are entitled. 30 years since its ratification, Pakistan has continuously failed in fulfilling its obligations towards its children. Hate/ Dangerous speech is defined as any abusive or threating verbal or written expression towards a As a rights holder, every child has the right to freedom of person, group or community, especially on the basis religion or belief and to education. Article 14(1) enjoins of race, color, disability, nationality, religion, ethnicity, States Parties to ‘respect the right of the child to free- gender identity or sexual orientation. dom of thought, conscience and religion.’

7 Education and Religious Freedom: A Fact Sheet Article 30 asserts that ‘in those States in which ethnic, re- International Covenant on Civil & Political Rights (ICCPR) ligious or linguistic minorities or persons of indigenous origin exist, a child belonging to such a minority or which ICCPR builds on the definition of freedom of religion or belief outlined in the UDHR. It states that is indigenous shall not be denied the right, in community the right to freedom of religion or belief includes the with other members of his or her group, to enjoy his or right to manifest your religion or belief individually or her own culture, to profess and practise his or her own with others, in public or in private. This manifestation can religion, or to use his or her own language.’ be in worship, observance, practice and teaching.

Article 28(1) affirms that ‘States Parties recognise the right Article 18 (4) introduces the rights of parents and legal of the child to education, and with a view to achieving guardians to educate their children in conformity with this right progressively and on the basis of equal oppor- their own convictions23. tunity.’ Universal Periodic Review (UPR) Article 29 (1b) State parties agree that the education of the child shall be directed to the development of respect In the third UPR in 2018, Pakistan accepted and noted for human rights and fundamental freedoms and for the several recommendations that call for an end to all forms principles enshrined in the Charter of the United Nations of discrimination against the religious minorities. In par- ticular, the recommendations 87, 148, 149, 224 and 225, Article 29 (1c) The development of respect for the child’s call to ensure that all children enjoy a right to education parents, his or her own cultural identity, language and without discrimination and protection of freedom of reli- 24 values, for the national values of the country in which gion or belief of religious minorities . the child is living, the country from which he or she may originate, and for civilizations different from his or her Sustainable Development Goals (SDGs) own; SDGs 4 (quality education)25 and 16 (promote just, Article 29 (1d) The preparation of the child for respon- peaceful and inclusive societies)26 are also require Paki- sible life in a free society, in the spirit of understand- stan and other countries to provide inclusive and equi- ing, peace, tolerance, equality of sexes, and friend- table quality education to all the citizens and end abuse, ship among all peoples, ethnic, national and religious exploitation and all other forms of violence against chil- groups and persons of indigenous origin. dren. To achieve SDGs 4 and 16, Pakistan needs to ensure and fulfill the rights of students of minority faiths in the International Covenant on Economic, educational setting. Social and Cultural Rights (ICESCR) The ICESCR recognises education should protect and Serious concern was expressed by the UN Committee strengthen the human rights and fundamental free- on the Rights of the Child during Pakistan’s UPR in 2016 doms of the children and it must be in accordance with over the discriminatory and biased hate content in pub- their own religious beliefs. lic school textbooks against religious minorities. The said committee in its recommendation number 31 strongly Article 13 (1) requires State Parties to recognize the urged Pakistan to protect freedom of religion of all chil- right to education of everyone and agree that the ed- dren, particularly children of the religious minority com- ucation shall be directed to the full development of munities. It also recommended to conduct a thorough the human personality and the sense of its dignity, and review of the public school curricula and textbooks and the strengthen the respect for human rights and fun- ensure subsequent removal of all derogatory and hateful damental freedoms. The education shall also enable all content about religious minorities in order to promote persons to participate effectively in a free society, pro- tolerance, non-discrimination and human rights of the mote understanding, tolerance and friendship among religious minorities. Pakistan has a binary obligation to all nations, races and religious groups22. Article 13(3) of adhere with the Convention on the Rights of the Child the ICESCR requires States to respect the right of par- and the recommendations by its committee, first as a ents and legal guardians to ensure that their children’s state party to the convention and second as a beneficiary education conforms with their own religious and moral of the European Union’s Generalized Scheme of Prefer- convictions ences Plus (GSP+) status27. 8 [22]https://www.ohchr.org/en/professionalinterest/pages/cescr.aspx [23]https://www.ohchr.org/en/professionalinterest/pages/ccpr.aspx [24] https://dailytimes.com.pk/229458/right-to-education-without-discrimination/ [25] https://www.un.org/sustainabledevelopment/education/ [26] https://www.un.org/sustainabledevelopment/peace-justice/ [27] https://dailytimes.com.pk/229458/right-to-education-without-discrimination/ Chapter 2

Pakistan’s Legal Frameworks

Freedom of religion05 and belief of the religious minority communities in the educational setting is also protected in the Constitution of Pakistan under Articles 20, 22, 25 and 36.

Article 20 guarantees the ‘freedom to profess, practise and propagate his religion and to manage religious institutions’ for all citizens.

Article 22 specifically addresses freedom of religion and belief in an educational setting with Article 22(1) stating that, ‘No person attending any educational institution shall be required to receive reli- gious instruction, or take part in any religious ceremony, or attend religious worship, if such instruc- tion, ceremony or worship relates to a religion other than his own. Article 22(3)(a) guarantees the rights of religious communities to provide religious education for pupils of that community or de- nomination in any educational institution maintained wholly by that community or denomination and Article 22(3) (b) states that individuals should not be denied admission to education institution on the basis of their race, religion, caste or place of birth.

Article 25A protects the right to education of all citizens by stating that the State shall provide free and compulsory education to all children of the age of five to sixteen years in such manner as may be determined by law.

Article 36 guarantees protection to the minorities by ‘safeguarding the legitimate rights and interests of minorities, including their due representation in the Federal and Provincial services’.

93 Education and Religious Freedom: A Fact Sheet

textbooks to do so.

However, in many instances, where the Curriculum does not require the inclusion of Islamic teachings, the textbook boards do so on Violation of their own as shown does not require the inclusion of Islamic teachings, the textbooks of English, Pakistan’s Biology and Social Studies. Compulsory courses Constitution & should not include teachings of Islam unless in a 06 manner of studying comparative religions. International By demanding an urgent review of the curricula and the textbooks to remove biased and Obligations hate content against the religious minorities, we are reiterating the State’s obligation and responsibility towards its citizens for the provision The 2009 education policy, which is currently of their constitutional rights. in use, contravenes the international treaties to which Pakistan is a state party. It is in direct However, freedom of religion and belief violation of Articles 14, 28, 29 and 30 of the particularly in educational settings has failed to Convention on the Rights of the Child, which receive its due importance despite the fact that have been mentioned in the previous sections. generations after generations have been marred The said policy also infringes Article 13 (1 by social disharmony, religious intolerance, and 3) of the ICESCR and Article 18 (4) of the xenophobia, narrow-mindedness, extremism ICCPR which guarantee religious freedom and and hatred of imagined enemies both local and religious education to children in conformity foreign. with their parents’ convictions. Similarly, the policy of 2017 seems blind towards the freedom The failure to address discrimination on the basis of religion and belief of religious minority of religion in the educational setting also has a communities and contravenes Pakistan’s catastrophic impact on all other fundamental obligations with regard to the CRC, ICESCR and freedoms of the children belonging to the ICCPR. minority communities.

Both policies of 2009 and 2017 relied on articles 31 and 25-A (Islamic way of life, right to free and compulsory education) of the Constitution, but ignored the constitutional guarantees under articles 20, 22 and 36 for safeguards against discrimination in educational institutions with Curricula respect to religion and protection of the rights of religious minorities. & Textbook The National Curriculum of 2006 also stands in clear violation of Pakistan’s international Boards obligations and its Constitution by including 07 Islamic teachings in textbooks of compulsory subjects, including Urdu and General When pressure was exerted by Western countries Knowledge that are to be studied by students post 9/11 to revise the curricula and textbooks, of all faiths, particularly because the National Musharraf’s government appointed special task Curriculum of 2006 specifically requires the forces to formulate a national education policy

10 Chapter 7

private-sector bidding for design and production was opened. The Textbook boards assess textbooks produced by private publishers and select ones that are to be prescribed for public schools31. However, only one fixed textbook per subject per class can be chosen, which deprives teachers and students of a diversity of sources and views that might realize the objectives of the curriculum32.

Post-Devolution In 2010, significant changes were brought to the federal and provincial roles of curriculum and textbook development following the 18th Amendment.

The amendment triggered the dissolution of the Federal Ministry of Education and its Curriculum Wing and repealed the Federal Supervision of Curricula, Textbooks and Maintenance of Standards of Education Act, 197633. Provincial governments were required to make their own laws, devise their own (National Education Policy 2009), design new curricula and print new textbooks, which curricula of studies for classes I to XII (National are to be distributed free of cost to all the Curriculum 2006)28 and draft a policy on textbooks students in public schools. However, until the and learning materials (The Textbooks and Learning provinces devised their own laws, the existing 29 Materials Policy 2007) . regulations and curriculum will be used34.

The Curriculum 2006 improved on that of 2003, All provinces are currently using the deeply which aimed at indoctrinating students with flawed National Curriculum 2006, which is still religion and nationalism. The 2006 curriculum discarded rote learning and placed greater fraught with very serious problems including emphasis on analytical thinking. It was more promotion of Islamic national identity, objectives and outcome driven and included distortion or omission of historical facts, student learning outcomes (SLOs) for each subject exclusion of religious minority communities and grade level. It was, however, not before and their negative portrayal. The curriculum 2012 that new textbooks following the National puts emphasis on national cohesion, while Curriculum 2006 were printed and used in schools. regional diversity, culture and histories remain Until then, provinces continued to reprint older largely absent35. The textbooks based on books or produced new ones based on the older NC2006 follow the guidelines faithfully and curriculum30. sometimes go overboard to include religious Under the Textbooks and Learning Materials material in compulsory subjects, which makes Policy 2007, as an attempt to improve quality the learning material very problematic and is of textbooks, provincial Textbook Boards were clearly violating Pakistan’s constitution and reformed to become regulatory bodies and international obligations.

11 [28] http://www.kptbb.gov.pk/index.php/downloads/12-curriculums [32] Siddiqui, S. (2016). Education policies in Pakistan. 2nd ed. Karachi: The [29]http://www.itacec.org/document/nep09/Textbook_and_Learning_Materials_Policy_and_Plan_of_ Times Press Pvt. Ltd. Action280607.pdf [33] Ahsan Rana, “Decentralisation of Education under the 18th Amendment”, [30]http://itacec.org/document/nep09/NCERT%20Pakistan%20paper%20BRJ.pdf Monthly Economic Review, 15 May 2014. [31] http://www.sahe.org.pk/wp-content/uploads/2014/12/EM-I-Reviewing-quality-of-key-educa- [34] Crisis Group Asia Report ‘Education Reform in Pakistan’, 2014. tion-inputs-in-Pakistan-Part-6.pdf [35] Crisis Group Asia Report ‘Education Reform in Pakistan’, 2014. Education and Religious Freedom: A Fact Sheet: faith or future?

1 Chapter 8

However, the high levels of intolerance and bigotry in the society as well as the emphasis on the rights of citizens require that this is reassessed for a compulsory subject like Urdu.37 It is a clear violation of Article 22 (1) as it can amount to forcing students of other faiths to learn about Findings: A a religion besides than their own.

Provincial Review Another clear violation of the constitutional obligations is the suggestion of NC2006 for grades I to VIII to include of the08 Textbooks at least one lesson with an Islamic touch, either a histori- cal account or an Islamic personality.

and Curricula NC2006 for Urdu (I to XII) contains under the title of stories a statement for all grades, which read, The findings are presented under five thematic categories: relevance of the content, exclusion, the quality of representation, distortion of facts and .... include two stories, one glorification of jihad. with an Islamic touch, eithe in relation to a historical RELEVANCE OF THE CONTENT event or a personality, and The provinces are currently following the National the other should be about an Curriculum of 2006 and hence, similar observa- eminent national personality tions have been made regarding the relevance of or a Shaheed. the content to the subject under consideration. The curriculum for Urdu and General Knowledge, which This recommendation has been followed rather ear- are compulsory subjects studied by children of all nestly by the textbook authors in all provinces as the faiths, is exceptionally problematic, largely exclu- textbooks for Urdu are replete with multiple chapters on sivist and stands in clear violation of the country’s Islamic teachings and various aspects of the Prophet Mu- Constitution and its international obligations. Both hammad’s (PBUH) life and that of other holy personages curriculums make explicit suggestions for textbook of Islam. Some of the references can be found in the table authors to include, as part of the syllabus, Islamic below and some in the footnotes38. history, beliefs and values. While these are mere suggestions of topics and themes, textbooks follow these guidelines religiously, resulting in content Chapters on Chapter & Textbook Board, Islamic teachings Page No. Subject & Class that is not only largely problematic but also irrele- Four chapters: vant to the subject being taught. By adding topics Ch1, p1; Ch2, p3; Khyber Pakhtunkhwa Hamd, Allah governs all, Naat, Ch3, p7; Ch4, p10 Textbook Urdu Class I and themes that are not befitting for the subject, Our Beloved Prophet (PBUH) the curriculum fails to achieve the desired outcome Four chapters: Ch2, p38; Ch3, p40; Punjab Curriculum set forth to invoke critical and analytical thinking Good behavior, Story of Zam Ch5, p47; Ch18, and Textbook Board and make learning a positive experience for all stu- Zam, Sacrifice, Eidi p105 Urdu Class II dents alike. Three chapters: My Allah, Allah created every- Ch1, p5; Ch2, p8; Sindh Textbook thing, Hazrat Fatima(R.A) Ch4, p14; Ch5, p16 Board Urdu Class I Urdu Five chapters: 36 Ch1, p5; Ch2, p11; The NC2006 for Urdu (I to XII) requires the inclu- Hamd, Naat, Khadim e Khalq Ch3, p17; Ch10, Balochistan Textbook (Servant of the people), Great sion of a Hamd and a Naat in the textbooks of all p61, Ch13, p81 Board Urdu Class IV grades. There have been references of the inclusion sacrifice, Jabal a Noor ul Quran, of Hamd and Naat as essential components of train- Six chapters: Hamd, Naat, Conquest of Ch1, p1; Ch2, p10; ing in Urdu as these two are specific genres of liter- Mecca, Hazrat Ali Murtaza Ch4, p29; Khyber Pakhtunkhwa ature since the times of undivided India (R.A), Mahabat Khan Mosque, Ch12, p24; Ch17, Textbook Urdu Our festivals, Faith in Allah p92; Ch26, p144 Class IV 13 [36]http://www.kptbb.gov.pk/images/download/59.%20Urdu%20(I-XII).pdf [37] A.H. Nayyar (2013) A Missed Opportunity: Continuing flaws in the new curriculum and textbooks after reforms, Jinnah Institute Islamabad; http://eacpe.org/content/uploads/2014/05/A-Missed-Opportunity.pdf [38] Khyber Pakhtunkhwa Textbook Board Urdu Class IV: Rahmatul-lil-Alameen SAW (Mercy to the Mankind), Hazrat Abu Bakar SiddiqR.A Balochistan Textbook Board Urdu Class III: Hamd, Naat, Festivities of Eid, Ilm hasil karo (Gain knowledge) Balochistan Textbook Board Urdu Class VI: Hamd, Naat, Islamic Brotherhood Punjab Curriculum and Textbook Board Urdu Class VI: Hamd, Naat, Organisation of Islamic Cooperation Sindh Textbook Board Urdu Class II: Hamd, Naat, Beloved Prophet (PBUH)’s beautiful sayings, Hazrat Usman (R.A), Eid Mubarak, Brotherhood Punjab Curriculum and Textbook Board Urdu Class VIII: Hamd, Naat, We are born to empathize with others, Women’s role and their rights (Islamic perspective), Hazrat Umer bin Abdul AzizR.A Education and Religious Freedom: A Fact Sheet

The Khyber Pakhtunkhwa textbook for Urdu Class Chapter & Textbook Board, I has the first four chapters solely dedicated to Is- Content Page No. Subject & Class lamic teachings as listed in the table above. Instead We are Muslims. Cleanliness is Environment, p27 Sindh textbook for of focusing on alphabets, grammar, spellings and half faith for us. Urdu Grade 1 rules of phonology for the first grader, the textbook begins with an introduction to Islam, thereby not For a healthy life, it is important only forcing the students of other faiths to learn that we pray five times a day as Health & Khyber Pakh- then we will perform wuzu five Cleanliness, p1 tunkhwa Textbook about a religion besides their own but the subject times which will keep us clean Board Urdu Class IV also falls short of achieving its desired outcome of and we will be healthy. imparting language skills. A noteworthy observation was that the Sindh Textbook Board has included a reli- Sana is a good girl. She rises Khyber Pakh- early in the morning. She reads Good habits, p30 tunkhwa Textbook giously infused preface in its Urdu books, which says, the Quran. Board Urdu Class I

When Muslims meet each Greeting with Sindh textbook for The prime aim of the Board is to create and other, they greet by saying Salam, p11 Urdu Grade 1 provide educational material for the new assalamualaikum. generation that will aid in cultivating the skills through which they can lead a suc- Islamic history is replete with examples where Muslims have cessful life whilst respecting the Islamic sacrificed their lives while help- principles of brotherhood and respect and ing the oppressed, ignored their Brave husband’s Balochistan our own heritage and culture and adhere own needs to fulfill those of the brave wife, p2 Textbook Board needy, irrespective of their faith, Urdu Class VI to scientific, technical and social require- race or color and have always ments of the new age” stood for the truth.

In Islamic teachings, a hard worker is called Allah’s friend. This stands in clear violation of the constitutional rights of Our beloved Prophet (PBUH) did Fruits of hard Punjab Curriculum the religious minority students who are forced to under- his own chores himself such as work, p70-71 and Textbook Board stitching his torn garments and Urdu VI stand and learn about another religion. mending his

I will say InshAllah before every- The textbooks misrepresent curriculum guidelines inso- Sindh Textbook thing that I do and I am confi- InshAllah, p74 far as to present most, if not all, topics in religious colors dent that nothing that I do will Board Urdu Class III with authors going beyond the curriculum guidelines to go wrong. include Islamic references under themes that are not reli- gious. Books of all provinces are abounding with Islamic references, words, expressions and connotations, which It is worth noting that Balochistan Textbook Board are not relevant to the subject and can easily be avoid- Urdu for Class III includes a chapter on letter writing. ed for a compulsory subject. The textbooks also contain The chapter has a sample letter written from a multiple Quranic verses39. father to his son. The letter is overly Islamic and provides instructions to pray and read the Quran and contains numerous sayings of the Holy Prophet Religion? (PBUH)40. There’s a similar letter in Sindh Textbook Board Urdu Class III book, p51, in which a passage is written about Islamic teachings on helping the Values? needy. Letter writing could be taught with a more generic topic under consideration. Giving it a complete religious look was totally unnecessary and exclusivist towards the students of other faiths.

Punjab Curriculum and Textbook Board Urdu for Class VI, Ch24 has an essay on mathematics which encourages irrationality rather than logical reasoning skills by

14 [39] Quranic verses and Holy Prophet (PBUH)’s sayings added in a chapter about frugality in Balochistan Textbook Board’s Urdu Class IV, p119 [40] Balochistan textbook for Urdu Grade III, Letter writing, p125, “Rise early in the morning to offer the Fajr prayer. Afterwards read the Quran and make sure you read the Quran properly without any haste. Be careful about the Arabic pronunciation of words, which if mispronounced can change the meaning of the verse and is considered sinful…Lying is the biggest vice. Our Prophet (PBUH) said that if you want to become a good person, first of all quit lying which will help you get rid of all other vices.” Chapter 8 including religion in a subject which is based on resolutely focused on imparting religious reason alone41. education of the dominant religion.

The curriculum for Class I suggests multiple themes with an Islamic focus, including Our “If the art of numerology is used to find the Belief, Prophets, Prayer and Holy Books. It proves number for Mohammad Sallallaho Alaihe incredibly problematic for its hyper-focus on wa Alehi wa Sallam, it comes to 92. Since the teachings of the dominant religion and tends Holy Prophet’s (PBUH) person is sa blessing to be exclusionary and discriminatory towards and source of guidance for all the worlds, all religious minorities and fails to even properly therefore the name of everything and per- recognize their presence. son revolves around the number associat- ed with His pious name.” In the suggested themes for Grade I, there is a theme on belief system, the Student Learning Outcomes (SLOs) for which specify that the students should The content of Urdu books of all the provinces be able to recite Kalimah Tayyibah, Ta’awwuz and fails to remain relevant with respect to the Tasmiyyah with its Urdu and English translation. subject being taught and falls short of achieving its intended learning outcomes. The emphasis The Curriculum specifically mentions that this is on teachings of Islam and various aspects of “for Muslim students only”, which is practically Islamic history with particular reference to the impossible to implement for a compulsory subject life and character of Holy personages, even in studied by students in the same class, under the topics which are not directly related to religion, same roof, appearing for the same examination. contravenes the constitutional rights of the religious minorities. It also implies that following The curriculum for Grade II recommends the the tenets of Islam is the only way to become inclusion of multiple chapters on Islamic education. a ‘good human’ and a ‘good citizen’, which It prescribes to begin the book with a chapter to automatically excludes all those citizens of this thank Almighty Allah for His countless blessings country who are not Muslims. and makes students recite Arabic words used in everyday life by Muslims such as MashAllah, General Knowledge InshAllah and Alhamdulillah. It proposes the books to include chapters on fasting and religious The National Curriculum 2006 for General festivals and a narration of events from the lives of Knowledge42 aims to create an “appreciation Prophets of Abrahamic religions as a motivation to of and interest in Science, Social Studies and develop a good character. Islamiyat/Ethics.” The course aims to lay down the foundations of Islamiyat before it is introduced The curriculum for Grade III, on the contrary, offers as a separate subject from Class III. Thus, Islamic a welcome surprise by not prescribing inclusion of studies was integrated with other topics contained chapters on religious education. This is because in the General Knowledge course, which forms the Islamiyat is introduced as a separate subject from basic criticism of this curriculum. As a subject, the Class III. content for General Knowledge should be aimed at developing cognitive, critical thinking and The textbooks follow the recommendations in the logical reasoning skills by engaging students in a curriculum faithfully and the first six chapters43 variety of interactive activities and games. It should of the textbook for Grade I emphasize on Islam, have multiple components which introduce the are not relevant to General Knowledge and student to the world around us and social concepts. also in violation of Pakistan’s constitutional and However, despite making tall claims in its outcomes, international obligations. The table below shows the content suggested by the curriculum guidelines the contents of the textbooks which prove to be remains myopic and irrelevant to General Knowledge.

15 [41] A.H. Nayyar (2013) A Missed Opportunity: Continuing flaws in the new curriculum and textbooks after reforms, Jinnah Institute Islamabad; http://eacpe.org/content/uploads/2014/05/A-Missed-Oppor- tunity.pdf [42] http://moent.gov.pk/userfiles1/file/General%20Knowledge%20I-III%20%20(20-09-17).pdf [43] http://www.kptbb.gov.pk/images/download/17.%20English%20(I-XII).pdf Education and Religious Freedom: A Fact Sheet

Chapters on Chapter & Textbook Board, comparison with each other. Islamic teachings Page No. Subject & Class Introducing Ethics only for students of other faiths Allah Almight is One, Ambi- Ch1, p1; Punjab Curriculum ya-e-Karam Alaihissalam, Ch2, p4; and Textbook Board eliminates the one chance that Muslim students Hazrat Muhammad (PBUH), Ch3, p6; General Knowledge Class I could have to get acquainted with other religions. At Holy Books, Prayer, Ta’aw- Ch4, p8; the same time, students of the minority have to study waz, Tasmiyah and Kalamah Ch5, p9; Tayyabah Ch6, p11 10 different religions in an Ethics class, but in practice, many schools don’t offer ethics and instead require The Blessings of Allah, The Ch1, p1; Holy Life of Prophet (PBUH), Ch2, p5; Punjab Curriculum everyone to study the Quran. A report also mentions The Ambiya and Character Ch3, p8; and Textbook Board that students of minority faiths not only have to study General Knowledge Building, Fasting, Religious Ch4, p11, Class II one religion but also memorize verses from the Quran Festivals Ch5, p14 to receive extra marks45. Our Allah, Holy Prophets, Ch1, p1; Prayers, The Holy Books Ch10, p26; Ch14, p36; Khyber Pakh- This presents a monolithic image of the society that Ch23, p59 tunkhwa Textbook Board General doesn’t accommodate diversity. It also means looking Knowledge Class I Our belief, Ambiya Alaihis- Ch1, p5; down upon the other faith traditions and ultimately salam (Holy Prophets), Holy Ch10, p39; results in intolerance against the minority groups, Books C23, p77 Balochistan Text- 46 book Board General whether teachers or students . Our Creator, Prophets, Holy Ch1, p1; Knowledge Class I Books, Our Prophet (PBUH), Ch2, p2; English, Biology, Social Studies, Civics, History Worship, Prayer, The mosque Ch3, p3; Sindh Textbook Board General in our neighborhood Ch4, p4; and Pakistan Studies Knowledge Class I Ch5, p5; Ch6, p6, The NC2006 prescribes Social Studies for grades IV to Unit 6, p42 V, after which it is divided for grades VI to VIII into sep- Allah’s blessings, Fasting, Ch1, p2; Sindh Textbook arate disciplines of History and Geography. Religious festivals Ch2, p4; Board General Ch3, p6 Knowledge II The English47, Biology48 and Social Studies curricu- lum49 prescribe themes and subthemes to be cov- The above listed topics form an essential ered intextbooks, none of which include chapters on component of Islamiyat and its inclusion in a religiousreligious education. However, the textbooks, compulsory subject like General Knowledge which are to be read by students of all faiths, con- seems unjustified, against the constitutional tain chapters with Islamic teachings and references, protections enjoyed by religious minorities and forcing non-Muslim students to learn things which also implies that Pakistan is only for Muslims and should otherwise have been a part of an Islamiyat students of minorities are bound to learn about its book. teachings. Sindh Textbook Board English Class VI has a chapter Ethics on Reading Comprehension, in which on multiple pages 60 (line 8, 10, 18), 108 (line 3) and 111 (line 10), Ethics was introduced as a subject for ‘non-Mus- the passages used for comprehension contain need- lim’ students in 2009. NC2006 for Ethics (III to XII)44 less additions with an Islamic touch, such as ‘have prescribes the teaching of common morals and faith in Allah’, ‘Quran classes’. values of different religions for the future genera- tions to be more tolerant and closer to each other. Sindh textbook for English Class X has a chapter, ‘Dig- The curriculum calls itself “progressive, liberal and nity of Work’, p29, which from line 5-17 provides an all inclusive”, with a view to promoting respect for account of Islamic history which is completely irrele- all humans and religions. The content of books of vant in the context given. all provinces is a refreshing take on an otherwise redundant topic. The books treat all religions they Similarly, in the Sindh Textbook Board for Biology Class speak of with equal respect and do not institute a VIII, the chapter ‘Introduction to Biology’ contains a

16 [44] http://www.kptbb.gov.pk/images/download/05.%20Biology%20(IX-X).pdf [45] https://religionunplugged.com/news/2019/3/15/pakistani-minorities-are-fighting-religious-discrimination-in-schools [46]https://religionunplugged.com/news/2019/3/15/pakistani-minorities-are-fighting-religious-discrimination-in-schools [47]http://www.kptbb.gov.pk/images/download/17.%20English%20(I-XII).pdf [48]http://www.kptbb.gov.pk/images/download/05.%20Biology%20(IX-X).pdf [49]http://www.kptbb.gov.pk/images/download/56.%20Social%20Studies%20(IV-V).pdf Chapter 8 section, p4-7, on Quranic teachings in Arabic accom- panied with their translation about animals and plant life. The same chapter has another section on the Islamic view of the origins of life. Given, Biology is a compulsory subject, inclusion of Quranic verses in Arabic is against the human rights of religious minori- ty students and completely irrelevant to the subject being taught.

Similarly, the Sindh Textbook Board’s Social Studies for Class V in its chapter, ‘Why do we need history?’ teaches the students how to read the Islamic calen- A subject like Civics loses its essence if it teaches about dar which is unnecessary in a Social Studies book. the nation’s institutions solely from a religious lens. It needs to educate children to become enlightened cit- Balochistan Textbook Board’s Social Studies Class V izens who respect all other citizens irrespective of their has a chapter on ‘Government’, which on p77 men- class, color or religion. tions a paragraph on illiteracy using Quranic quotes and sayings of the Holy Prophet (PBUH) to establish As a welcome step, the NC2006 for History (VI to VIII)52 the legitimacy of the issue. prescribes the book for Grade VI to start from the an- cient civilizations in the region, before it talks about the NC2009 for Civics (Grades IX -X and XI -XII)50 is a advent of Islam. welcome departure from the curriculum of 200251, which extensively focused on inculcating among the History curriculum does not have any specific sugges- students a sense of gratitude to Allah and an under- tions to include chapters which can be considered ir- standing of social relationships and citizenship from relevant. However, the books are fraught with content an Islamic perspective. The Curriculum for 2009 has a that is largely Muslim-centric, contains factual inaccu- specific learning outcome which requires students to racies or omissions, represents religious minorities in a identify the human rights in Islam with reference to negative manner and promotes exclusion and hatred, the last address of Holy Prophet (PBUH). which are discussed in the following sections.

It also engages students to draw comparisons be- Gratitude to Almighty for blessing us with an indepen- tween constitutional rights, children’s rights and dent state is an objective listed in the Curriculum for women’s rights from an Islamic perspective with the Pakistan Studies (IX and X)53. It requires the inclusion of current rights’ documents such as the UDHR. The ta- a first chapter on the ideological basis of Pakistan with ble below shows instances of irrelevant passages and a particular reference to the basic values of Islam, which sections included in the Civics textbooks. means Pakistan will be defined in certain religo-politi- cal way instead of the internationally accepted princi- ples of humanism and basis of history. This serves as a Content Chapter & Textbook Board, Page No. Subject & Class first step in telling non-Muslims citizens that this coun- try is not theirs54. Singularity of religion in a Introduction to Punjab Curriculum country is a strong force be- Civics, p13, line 1 and Textbook Board hind nationhood. In Europe, Civics Class IX-X many states were formed By further asking textbooks to “identify the major on the basis of religion. In sources of Pakistan Ideology” the curriculum forces the the current times, Pakistan is an example of this. textbook writers to define basic religious principles as the source of the ideology. The second chapter as sug- A section on Muslim Um- Punjab Curriculum mah and another on the Introduction to Civ- gested by the NC2006 is on tracing the history of mak- and Textbook Board important components of ics, Nation, p12-14 ing Pakistan. As the first chapter sets the tone to define Muslim Ummah. Civics Class IX-X the ideology in Islamic terms, the textbooks are bound Introduction to Civ- Punjab Curriculum A section on Islamic state. to be selective in choosing what to highlight in the his- ics, State, p12-14. and Textbook Board Civics Class IX-X tory55

17 [50]http://www.kptbb.gov.pk/images/download/11.%20Civics%20(IX-XII).pdf [54] A.H. Nayyar (2013) A Missed Opportunity: Continuing flaws in the new curriculum and textbooks [51] This was formulated in the KP province during the coalition government of Awami National Party after reforms, Jinnah Institute Islamabad; http://eacpe.org/content/uploads/2014/05/A-Missed-Op- and People’s Party Pakistan. Subsequently, in 2013, these parties lost the elections and a new coalition portunity.pdf of Pakistan Tehrik e Insaaf and Jamaat e Islami came into power and reversed all the positive changes of [55] A.H. Nayyar (2013) A Missed Opportunity: Continuing flaws in the new curriculum and textbooks the previous govt. after reforms, Jinnah Institute Islamabad; http://eacpe.org/content/uploads/2014/05/A-Missed-Op- [52]http://www.kptbb.gov.pk/images/download/32.%20History%20(VI-VIII).pdf portunity.pdf [53]http://www.kptbb.gov.pk/images/download/46.%20Pakistan%20Studies%20(IX-X).pdf Education and Religious Freedom: A Fact Sheet

Some textbooks state learning outcomes at the EXCLUSION beginning of each chapter. In Urdu and General Knowledge textbooks, the learning outcomes of The NC2006 and textbooks of all provinces for the sub- certain chapters focus on inculcating knowledge jects under consideration lack representation and at and appreciation of majority faith teachings and times fail to even acknowledge the presence of religious values in all students, irrespective of their faith. minorities in Pakistan. The content is decidedly narrow in its world view by focusing in entirety on Islam as the defining feature of success at personal and national lev- Learning outcomes Chapter & Textbook Board, of the chapter Page No. Subject & Class el. The textbooks are littered with specific examples of content that is exclusionary and religiously-biased. Even Develop respect and Story of Hajr ul Punjab Textbook- a cursory glance at a few passages that are exclusionary love for Islam; raise Aswad, Board Urdu Class V awareness about Islam; suffices to cast light on the gravity of the issue. and acquaint with Holy Prophet’s (PBUH) character The textbooks force students of minority faiths to recite

Get acquainted to and memorize Islamic verses which is not only a violation the Islamic history; of the constitution but also pressurizes the students per- understand the great Punjab Curriculum deeds of Hazrat Umer Hazrat Umer form a certain act to conform to the influencing group. (R.A), p78 and Textbook Board (R.A); and get informed Urdu Class VIII There are references about reciting Bismillah before one about his exemplary character eats a meal but the prayers used by different religions are not mentioned. Such content is easily avoidable in com- Understand the spirit of Islamic brotherhood; and Islamic Brother- pulsory textbooks that are to be studied by students of all get informed about the hood, p89 Balochistan Textbook golden Islamic rule Board Urdu Class VI faith. Here are some examples.

Introduce the historical Chapter & Textbook Board, relevance of Eid ul Azha; Great sacrifice, Content and understand the real p61 Balochistan Textbook Page No. Subject & Class spirit of sacrifice Board Urdu Class IV You recite Bismillah first Whenever you eat Punjab Curriculum Understand and use food (poem), p50, and Textbook Board’s the Arabic expressions line 3 Urdu for Class II including InshAllah, MashAllah and Allah’s blessings, Sindh Textbook Before starting a meal, say Alhamdulillah that are p1 Board General My daily food, KPK textbook Board’s used by Muslims on an Knowledge Class II Bismillah and after you p17, line 1 General Knowledge everyday basis finish, say Alhamdulillah for Class I

Recite Bismillah before Balochistan Textbook Board’s starting your food. After Our diet, p27 The Urdu and General Knowledge textbooks con- finishing your food read the General. Knowledge for Class I tain activities for the students, and instructions and given Quranic verse. guidelines for the teacher which test the Islamic Recite Ta’waaz, Kalma Balochistan Our faith, p5, line 1 Textbook Board’s knowledge of students. Tayaba and Tasmiyah General.Knowledge with translation for Class I Activity/ Title, Page, Textbook Board, Memorize the Dua for Ch4, p 13 Punjab Textbook Instructions Line No. Subject, Class ending Roza and recite it General Knowledge Class II Narrate more examples to your teacher” of sacrifice, brotherhood, Brotherhood, p37 Sindh Textbook unity from Islamic history Board’s General Knowledge Class II Write the given Ayaat and The textbooks force students of minority faiths to learn Hadis about hard work in about Islamic rituals, including fasting and prayer, and your notebook and mem- Hard work (poem), Punjab Curriculum reiterate the importance of these in disciplining their life orise these. Write an essay p127 and Textbook Board on Holy Prophet’s (PBUH) Urdu Class VI and conduct. There are also multiple chapters in Urdu character books of all provinces that emphasize on the importance Tick true or false. of cleanliness from an Islamic perspective. However, the Do you say Bismillah before Khyber Pakhtunkhwa My daily food, p18 Textbook Board books remain silent on rituals of other religions and their starting a meal? Do you General Knowledge prescribed way of life, which implies that these are con- say Alhamdulillah after Class I finishing a meal? sidered less important. 18 Chapter & Textbook Board, Content Chapter & Textbook Board, Content Page No. Subject & Class Page No. Subject & Class Chapter 2 Controlling your anger Punjab Curriculum Good kids, p43 Sindh Textbook Teacher: What is the best way to Health & Cleanli- is a sign of bravery. We and Textbook Board’s Board’s Urdu for keep our hands, ears, eyes and ness, p66, line 3 should refrain from do- Urdu for Class VI Class III teeth clean? ing anything that can Student: Wuzu (ablution) is offend Allah and His the best way to keep ourselves Prophet (PBUH). clean The better Muslims we Good citizen, Balochistan Textbook become, the better citi- Board’s Urdu Class IV For a healthy life it is important zens we will prove to be. p75, line 7 that we pray five times a day Health and Cleanli- KPK Textbook Board’s Good citizen, because to pray we will perform ness, p19, line 1 Urdu for Class IV Even Islam teaches that Khyber Pakh- ablution five times which will we should be mindful of p138 tunkhwa Textbook keep us clean and healthy. the rights of others. Urdu Class IV

Praying five times a day at spec- Sindh Textbook Lovely kids! We are Mus- Punjab Curriculum ified times is a prime example of Discipline & Re- Board’s book for lims, so we will discuss Exemplary stu- and Textbook Board’s self-discipline. straint, p28, line 3 Urdu Class VII the characteristics of dent, p 104/101, an exemplary Muslim line 13-20 Urdu Class VIII and student. A good Muslim Balochistan Textbook Our Holy Prophet (PBUH) Board’s Urdu Class VII Our environment, KPK Textbook Board’s student wakes up early, said, “Cleanliness is half faith”, recites the Kalma, prays p76, line 3 book for Urdu IV so whoever has adopted and reads the Quran. cleanliness is half way through achieving the religious practices. Any references made about the religious minority Islam has laid huge emphasis Brave husband’s Balochistan Textbook Board’s Urdu VI communities, particularly in the Urdu and General on the respect of humans brave wife (story) Knowledge textbooks show some level of inclusion Islam has laid great emphasis in contrast to complete exclusivist approach. How- KPK Textbook Board’s to maintain honesty. Hazrat Making the world a for General Knowl- ever, these examples are few and far in between, better place, p134, Muhammad (PBUH) was edge Class III called truthful and trustworthy line 8 vague, brief, decontextualized and insignificant. among the Arabs. The curriculum for General Knowledge Grade I, un- der the theme on Holy Books mentions as a sub- The content of the textbooks draws a clear binary theme “respecting all Holy Books” which is meant between Muslims and other communities by showing to create a broader worldview on religions but this that Muslims are better and the Islamic way of life is sub-theme is literally translated into a single line, the most preferred, best way of life. Examples of high “We should respect all faiths” and no more in the moral character have been derived from Islam and Punjab textbook for General Knowledge Class I. The chapters have been dedicated to holy personages to Holy Books mentioned are all of Abrahamic faiths, make students learn good conduct. Such content is excluding scriptures from other religions like Hin- discriminatory towards minorities and contravenes duism andSikhism while the main focus remains on their constitutional rights by forcing them to learn about emphasising Quran as the last book revealed by another religion. It can also imply that their religions do Allah. not provide examples of good character.

3 Education and Religious Freedom: A Fact Sheet

Similarly, General Knowledge curriculum for Class II unjustified, against the constitutional protections proposes a lesson on fasting and religious festivals, with enjoyed by religious minorities and also implies that an outcome to recognize the importance of fasting other faiths do not offer narratives for developing for people of all faiths and learn about other cultural good character. and religious festivals. This has also been translated by textbooks in a single line which mentions that people of The textbooks of social science courses that contain all faiths fast at one time or another with the remaining chapters on the creation of Pakistan exhibit a discern- chapter detailing about the Muslim way of fasting. able absence of the role played by members of reli- Punjab Textbook General Knowledge Class II, ch4, p 11, gious minorities. Punjab Curriculum and Textbook Board’s Urdu for Class VIII, p55, line 1, The concept of fasting is also present in other religions of the world. The Jews, the Christians, the Hindus and the followers of Our beloved country Pakistan came Buddhism also fast according to their own into being after the sacrifices of religious instructions. For example, the millions of Muslims Christians fast in March and April The list of members of religious minority communities Sindh Textbook General Knowledge Class II, ch2, p4, who played an eminent role in the creation of Pakistan is endless. Their contribution in nation building and so- cial, economic and political development is commend- Followers of most religion ob- able. However, their names and roles have been pur- serve fast. They fast at different posely hidden from historical accounts and the syllabus times of the year at all levels of education. This seems to be fulfilling a na- tionalistic agenda by creating a strong binary between Muslims as good citizens and all other religious minori- ties portrayed as outsiders and second-class citizens. Another chapter is proposed on religious festivals which includes as a learning outcome identification of Balochistan Textbook Board’s Social Studies Class V in other religious festivals celebrated in their village/city. its chapter on History, p59, line 1, has a list of world’s The textbooks touch upon the festivals celebrated by important personalities which begins with the name of other religions which is a sign of inclusion. However, Holy Prophet (PBUH) and contains only Pakistani Mus- the reference is insignificant insofar as it is no more than lims. a sentence while the remaining chapter talks in detail about the two Eids celebrated by Muslims. The Punjab The absence of minority heroes strengthens contempt Curriculum and Textbook Board’s General Knowledge and biases against religious minorities, which the entire for Class II sparingly mentions educational system sets out to achieve in the name of developing an Islamic identity. It also makes students of other faiths feel like complete outsiders in the educa- the people of other religions of the world tional settings and can infuse a sense of inferiority. also celebrate festivals, for example, Christ- mas, Baisakhi, Holi, Diwali etc Multiple generations of students have been plagued with biased mindsets against the religious minority communities. The near-complete exclusion is not only without acknowledging their presence in Pakistan also. unfair but also presents a distorted picture of history In another chapter, the curriculum suggests narration of and fosters intolerance in the student whose prime events from the lives of Prophets of Abrahamic religions source of knowledge is the curriculum textbook. as a motivation to develop a good character. This is an Furthermore, by failing to elaborate on achievements essential component of Islamiyat and its inclusion in a of other minorities, textbooks are taking away a group’s compulsory subject like General Knowledge seems validity and stating that their advancements and

20 Chapter 8 strengths are not important enough to be mentioned. to the supposedly intolerant, hierarchical mode of ex- istence prescribed by other religions, which demon- REPRESENTATION OF RELIGIOUS izes other religions as inferior. Chapter & Textbook Board, MINORITIES Content Page No. Subject & Class

The textbooks of all provinces, particularly Social Studies, Most of the [other] religions The Sindh Textbook History, Pakistan Studies and Islamiyat, portray citizens of of the world claim equality, Board’s Class VII book but they never act on it. on Islamic Studies other faiths in a negative manner. They are represented in The better Muslims we be- Punjab Curriculum stereotypical ways, which reinforces the negative biases come, the better citizens we and Textbook Board’s that exist in the society against them and becomes the prove to be Urdu book for Class IV cause of further victimization. The narrative created to Religion plays a very im- misrepresent religious minorities is often historically portant role in promoting national harmony. If the incorrect also. entire population believes The Punjab Curric- in one religion, then it ulum and Textbook encourages nationalism Board Social Studies There is always doubt about the loyalty and sincerity and promotes national Class V of religious minorities. Hindus are often shown as harmony. The Bible presented the sympathetic towards the country’s perceived enemy, Al Quran Al concept of separation of Balochistan Textbook India. Friends from the Hindu community have shared religion and mundane Kareem, p9, line 13 Board’s Islamic Stud- instances when a Pakistani Hindu is intentionally or affairs. ies for Class IX unintentionally always asked which country they Honesty for non-Muslims Honesty in is merely a business strate- Punjab Board’s support in the Pakistan-India match as a sign of proof of gy, while for Muslims it is a Dealing, p43, line 20 Islamiyat textbook their loyalty and patriotism. They are often labelled as matter of faith. for Class VIII agents of Indian intelligence. Muslim society was based on the values of equality and brotherhood. These The books don’t contain many specific references principles were new for the Mughal to Christians, but those that do exist seem generally Hindu society because they were inspired by the caste Empire: Socio-cultural negative. For Class VI (ages 10-11), the Punjab Board’s Islamic system. In this caste sys- Punjab Board’s conditions, tem the Shuddras were at History textbook for Studies book says: p59, line the lowest if the hierarchy. Class VII The system of equality and 13-15 justice in Islam fascinated/ impressed the Hindu soci- For the person who is not in financial need, is not ety very much. governed by a tyrant and still does not perform [the Muslim Ummah’s founda- pilgrimage to Mecca], it does not make a difference tion lies in strong principles Introduction to whether he dies as a Christian or a Jew of love, brotherliness, tol- Civics, Muslim Punjab Curriculum erance and equality which Ummah, p12, and Textbook Board is contrary to the value line 17 Civics Class IX-X system of Western nations.

An exceeding majority of Pakistanis target religious Allama Iqbal gave a message to the Muslim minority communities whenever there is a perceived Ummah that they are the crime against Islam or Muslims even elsewhere in the best nation which cannot remain a slave to any other Golden Bird, word. Members of minority faiths, particularly the Chris- nation just like our beloved p86 Balochistan Textbook tian community, feels greater insecurity in Pakistan when Prophet (PBUH) is better Board’s Urdu for than all Prophets, similarly Class III someone makes blasphemous caricatures or movies in the his followers are also better West56. than all nations.

Hazrat Muhammad The textbooks present Islam’s superiority over all other (PBUH) is the master of all Prophets. While other religions and make unsupported statements towards Prophets were sent to serve this end. Looking own upon other faiths and their ritu- as examples for their own communities, our beloved Beliefs and Sindh Textbook als and traditions ultimately results in intolerance against Holy Prophet (PBUH) was Worship, p27 Board Islamiyat Class III the minority communities. The Muslim way of life has been sent to spread Allah’s universal message to the portrayed as an egalitarian antithesis humankind.

21 [56]https://themuslimtimes.info/2012/12/06/violence-against-minorities-religious-harmony-must-be- taught-in-schools/ Education and Religious Freedom: A Fact Sheet

The textbooks remain littered with hate speech against the Hindus. There exists extreme demonization of Hinduism and its followers as an evil force almost working to take over Islam. In writing about pre- partition history, Hindus are especially presented in biased terms, with inaccurate and offensive references. The books provide an extremely one-sided narrative in which Hindus are portrayed as ‘evil’, ‘cunning’, ‘always insincere’, and ready to persecute the Muslims. They are repeatedly described as eternal enemies of Islam and their culture portrayed as ‘unjust’ and ‘cruel’. Extreme distrust is expressed for this community with hatred espoused in relation to a perceived sense of sympathy towards India. Below are some passages that spew hate against the Hindus. For more references of a biased The Sikhs of the time have been represented as and historically incorrect portrayal of Hindus, see the highly warlike people. Not only that, they have also section on distortion of history. been portrayed as the ultimate enemy of the Mu- ghal period, and as adept and easy for the Mughal Content Chapter & Textbook Board, forces to conquer in battle. This viewpoint both de- Page No. Subject & Class monizes Sikhs and glorifies the Mughals. At anoth- er instance, Sikhs are presented as a plague upon A large number of Hindu Constitutional Sindh Textbook teachers were teaching Evolution in Board’s Pakistan the Muslims and “jihad” is glorified as a way to drive in educational institu- Pakistan, p46, Studies book for them out. tions of East Pakistan. line 12-13 Class 9-10 They set such literature and promoted negative Content Chapter & Textbook Board, sentiments and hateful Page No. Subject & Class ideas in the minds of Bengalis against the peo- ple of West Pakistan. During the period of Mughal Empire: Punjab Board’s Aurangzeb, the Sikhs Consolidation, History textbook for In the age of dejection started robbing and p47, line 1-30 Class VII and desperation, Mus- looting in Punjab and lims stood by Hindu po- Kashmir. At this, the Army Balochistan Textbook litical movements. Their Ideology of had to take action and Board’s Pakistan object was to get rid of Pakistan, p109, the Sikhs were defeated Studies book for slavery of the British, Hin- line 8-9 in many encounters. Class VIII dus betrayed Muslims at A last Sikh Guru was every step, as per habit. submitted to Aurangzeb.

Hinduism was bent upon Sikhs were bloodthirsty Mughal Empire: Punjab Board’s absorbing Islam as it had and caused severe harm Disintegration, History textbook for done with other religions. to the Mughal empire. p79, line 8 Class VII If combined Hindustan was freed, modern dem- In those days Punjab ocratic system, which and Frontier (KPK) were ensures the rule of the Making of Punjab Curriculum governed by the Sikhs, Mughal Empire: Punjab Board’s majority, would be an Pakistan, p20, and Textbook Board ho bothered the Muslims Ascendancy History textbook for uninterrupted form of line 15-18 Pakistan Studies to death. Therefore, Syed of the British, Class VII Hindu rule. Therefore, the Class IX Ahmad Shaheed decided p108, line 14-15 yoke of the Hindu major- to launch jihad against ity had to be dislodged, them. and it was possible only with the partition of the Powerful Sikh ruler, subcontinent. Ranjeet Singh ruled Punjab. Sikhs occupied Hazara in 1819. They also Important his- Khyber Pakhtunhwa subjugated some areas torical events, Textbook Board So- These wholly generalized perceptions and targeted neg- of Dera Ismail Khanm p37, line 1-4 cial Studies Class IV Bannu, Kohat and ative stereotypes influence students early on that the Peshawar to some extent till 1824. They tyrannized non-Muslim population of Pakistan are “outsiders, sec- local population. Later, ond grade citizens and unpatriotic, untrustworthy, reli- the British giously inferior, ideologically scheming and intolerant”57.

22 Chapter 8

Such messages are reinforced by the absence of deeper religion. content provided by the textbooks to address the com- plexity of religions, the rights of religious minorities, and Historical references show that the “ideology of Paki- their positive contributions in the making of Pakistan. stan (Nazaria-i-Pakistan)” is a term which was never The perceptions furthered by the textbooks are often used during the struggle for independence not after substantiated by the stereotypical and biased portrayal the independence58 59. of religious minorities presented at home and the wider society, which are vital sources of socialization. Content Chapter & Textbook Board, Page No. Subject & Class One-sided portrayal of events and the lack of critical The base of Pakistan is Ideological Basis Punjab Curriculum exclusively laid on Islam, of Pakistan, p3, and Textbook Board’s details all potentially affect the ways in which students and its implementation line 12-15 Pakistan Studies has been on the cards book for Class IX create their own understandings and opinions. With the for centuries. Without textbook being the only source of information for many doubt, Islamic ideology of life is the foundation students, the possibility of questioning the validity of of Pakistan’s ideology. such irresponsible claims though multiple perspectives Politically, the aim of are negligible. the ideology of Paki- stan was to save the Muslims of South Asia Ideological Basis KPK Textbook Board’s from the obvious dom- of Pakistan, p2, Pakistan Studies DISTORTION OR OMISSION ination of Hindu ma- line 7-10 book for Class IX jority forever. While its OF HISTORY economic objective was the elimination of eco- “Every means has been employed to achieve the pur- nomic exploitation and the provision of equal pose of manipulating the history. There exist plain lies, opportunities to all the lapses, flaws, self-deception, warped notions, loose argu- people alike. ments, preconceived ideas, parochialism, misbelief, over- The base of ideology of sight, inattentiveness and aberrations of all kinds” - The Pakistan and the concept of separate nationhood Murder of History, K.K. Aziz. of Muslim is Kalma-e-To- heed, and not country Ideological Basis KPK Textbook Board’s Textbooks contain factual inaccuracies, distortions or or race. When the first of Pakistan, p3, Pakistan Studies heathen of Hinduism line 17-18 book for Class IX omissions presented as facts that alter the significance embraced Islam, a sep- arate nation had come of key events and re-narrate Pakistan’s history since inde- into being. pendence, so as to leave a false understanding of nation- al experience. Social studies, Pakistan studies and History There are numerous passages that distort facts and fab- textbooks teach a version of history that promotes a na- ricate historical events to highlight the victimization of tional Islamic identity that creates a narrative of conflict Muslims at the hands of the British, Christians, Hindus and inculcates negative views towards other religions and Sikhs. They are often presented at dangerous con- and countries. The curriculum and textbook reviewed taminants to the Islamic national identity by virtue of their illuminate several issues that require urgent attention. non-Muslim faith, which is used to legitimize the creation In most cases historic revisionism seems designed to ex- of Pakistan. The students who undergo this hate condi- onerate or glorify Islamic civilization, or to denigrate the tioning will indubitably become resentful to people of civilizations of religious minorities. religious minorities.

Pakistan studies textbooks are replete with sweeping Historical narrations present an idealized past before the statements about the ideology of Pakistan having reli- British rule and fear of an overly oppressed future at the gious roots, often quoting completely fabricated and un- hands of Hindus if they takeover after the British left. necessary content, and hence opening door for religious At the same time, the texts glorify Muslims by presenting indoctrination of students. This conflation of national them as tolerant and valorize Muslim leaders for their ex- and religious identities, serves to marginalize the inter- emplary treatment of religious minorities. The textbooks nal differences, deny the acknowledgment of multiple observe a discernible silence on the peaceful nation build- religious identities that exist in Pakistan and promote ing efforts of religious minorities and the role the played homogeneity, solidarity and unity through the majority before and after the creation of Pakistan.

23 [57]https://www.uscirf.gov/sites/default/files/resources/Pakistan-ConnectingTheDots-Email(3).pdf [58] https://www.brookings.edu/blog/order-from-chaos/2019/01/24/1979-another-embassy-un- der-siege/ [59] https://www.dawn.com/news/1038961 Education and Religious Freedom: A Fact Sheet: faith or future? The textbooks also distort historical facts of history by misrepresenting other religions. Passages that reflect the abovementioned observations are listed in the table below.

Chapter & Content Textbook Board, Page No. Subject & Class

The establishment of the British rule eroded the independent status of Muslims. During the rule of Non-Muslims, Muslims found them- Ideological Basis of Punjab Curriculum and selves oppressed. When the British rule was at its end, it seemed Pakistan, p3, line Textbook Board’s Pakistan obvious that Hindus would rule the subcontinent, and Muslims, 15-18 Studies book for Class IX winning freedom from the temporary subjugation of the British would fall into the permanent slavery of Hindus.

After the revolt of 1857, Muslims were persecuted and victimized. Punjab Curriculum and Although Hindus also stood by Muslims in this war, yet, they hold- Ideological Basis of Textbook Board’s Pakistan ing Muslims responsible for the uprising, managed to save their Pakistan, p8, line 3-5 Studies book for Class IX skin. Muslims were thrown out of government jobs because of the prej- Punjab Curriculum and udiced and biased attitude of British towards them. Despite their Ideological Basis of Textbook Board’s Pakistan capability and integrity as compared to unintelligent Hindus, they Pakistan, p8, line 6-8 were deprived of employment opportunities Studies book for Class IX It is also a historical fact that if Muslims were biased, intolerant, and tyrant, not a single Hindu would survive to oppose them. But the Pakistan Movement Sindh Textbook Board’s Hindu and non-Muslim population ratio with the Muslims always (1937-47), p46, line Social Studies book for remained one to three (1:3). And it was unalterable. 11-13 Class VII Muslims of Subcontinent ruled for approximately one thousand years with crowning glory, but did not convert any Hindu to Islam Punjab Textbook forcefully. If they wanted to do so, there would be no trace of Hindus Tolerance, p61, line 20-23 Board’s Islamiyat left in India. But they showing inclusive approach, offered highly for Class V ranked posts to Hindus. Pastors of Europe incensed their followers against Muslims, and their supreme religious leader, called the Pope, declared the Cru- Muslim World and Sindh Textbook Board’s sade against Muslims. Christian priests told them tured to liberate Colonialism, p13, line Social Studies book for their holy places from Muslims would be absolved of all sins. Resul- 1-5 / / Islamic Society, Class VII / Balochistan tantly, a large number of Christians gathered and rushed on Mus- p19, line 4-9 Textbook Board’s Pakistan lims and a series of Crusades started. Studies book for Class VII

The influence of Christian priests had gained much substance Ideology of Pakistan, Sindh Textbook Board’s and they, with manifest back up of their government, were open- p99, line 2-4/ Ideology Social Studies book for ly preaching their religion. They would go to cities and villages to of Pakistan, p105, line Class VIII/ Balochistan hold congregations in which they would glorify Christianity and 14-19 Textbook Board’s Pakistan condemn other religions. Studies book for Class VIII Hindus tried to prohibit Islam; they made noise in front of mosques, barred Muslims from getting jobs and tried to promulgate Hin- Sindh Textbook Board’s di in schools in place of Urdu. Prostration to the effigy of Gandhi Creation of Pakistan, Pakistan Studies book for was obligatory, Muslim children were ordered to put bindi (black p26, line 18-21 mark on forehead). The singing of anthem, ‘Vande Mataram’ which Class 9-10 sounds provocation against Musims, was made compulsory. Sindh Textbook Board’s The Congress and Hindus would deprive Muslims of their political Creation of Pakistan, Pakistan Studies book for and social rights by eliminating their distinctive status. p26, line 1-2 Class 9-10 In the United India, Hindu-Muslim clashes were a routine in such religious festivals because on such occasions, emotions of each fac- Ideological Base of Balochistan Textbook tion were so high. Muslims were particularly tortured by Hindus on Pakistan, p7, line Board’s Pakistan Studies Eid-ul-Azha when they slaughtered cows. 10-13 book for Class 10

In those times, Sikhs ruled Punjab. They tormented and persecuted British Ascendancy, KPK Textbook Board’s Muslims and divested them of their religious freedom. p80, line 8-9 History book for Class VII Many non-Muslims converted to Islam when they were treated History, p28, line 7 Punjab Curriculum & Textbook with respect and dignity by Mohammad Bin Qasim. Board Social Studies Class V Introduction to and It was constructed by Hazrat Ibrahim (RA) along with his son Hazrat Sindh Textbook Board Ismail (RA) importance of Qibla, p36 Islamiyat Class III

Such situation developed in that turmoil that people took some Origins of Guidance Balochistan Textbook Board layman for Jesus and hanged him. In the meantime, God elevated and Luminaries of Is- Islamiyat Class V Jesus to Heavens with His exclusive omnipotence. lam, p115, line 5-7

1 Chapter 8

Punjab Curriculum and Textbook Board’s Pakistan There are numerous references in the books which Studies for Class IX, p13, contains a quotation by highlight the differences between Islam and Hin- Muhammad Ali Jinnah which favors Islam but has duism. These have been supported by Muhammad not been supported, neither a date nor the speech Ali Jinnah’s speech delivered at the time of Lahore from which this text is taken is mentioned. Resolution on 23rd March 1940. Including selective text of the speech without providing context re- moves the possibility of any coexistence between Muslims and other nations, particularly Hindus, on “We had not demanded for Pakistan’s the sole premise that they are religiously and cul- creation to acquire just a piece of land turally different. It also fails to acknowledge the fact but to acquire a lab where Islamic prin- that Muslims and Hindus enjoyed peaceful co-exis- ciples could be tested.” tence in the subcontinent for centuries. The NC2006 curriculum for Pakistan Studies Class Chapter & Content Textbook Board, (IX and X) also commits a mistake in killing the true Page No. Subject & Class spirit of the speech made by Muhammad Ali Jinnah “Hindus and Muslims be- on 11 August 1947 to the first constituent Assem- long to separate religions bly. The curriculum asks “trace the role of minorities which have distinct faiths and they reflect discrete in Pakistan with specific reference to Quaid-i-Azam’s ideas. Their heroes, his- tories, wars and activities speech of 11 August 1947, defining their status.” run on opposite lines. The NC2006 has made the mistake of relegating the Therefore, to assimilate both the nations in one Ideological Basis Punjab Curriculum speech to a mere call for freedom of religion and political accord is tanta- of Pakistan, p10, and Textbook Board’s belief. This has been translated in the textbooks to mount to the destruction line 16-21 Pakistan Studies of the subcontinent. As book for Class IX mean that religious minorities will have the same there is no symmetry be- rights as the majority instead of telling the students tween them, they have idiosyncratic marks of that Quaid-e-Azam wanted religion and state to re- minority and majority,” 60 Muhammad Ali Jinnah main separate .

Muslims are a separate nation because their The KPK Textbook Board’s Pakistan Studies book Making of Punjab Curriculum customs, traditions, cul- and Textbook Board’s for Class IX, p6, quotes the Quaid’s speech showing ture and civilization, and Pakistan, p21, line 18-20 Pakistan Studies above all, their religions book for Class IX that religious minorities enjoy equal rights in Paki- are different. stan while the true meaning of his words is ignored, Islam is a complete code which is to separate the affairs of the state from re- of life. It guides each Mus- lim from cradle to grave, ligion. and aligns his life. There- fore, under the domi- Pakistan Move- Sindh Textbook nance of non-Muslims or ment (1937-47), Board’s Social The overall representation of minority groups those who have hostile p46, line 4-6 Studies book for during events throughout history is a critical as- and antagonistic behav- Class VII ior towards Muslims, it is pect to acknowledge. One-sided discussions and difficult to spend life ac- excluded details can create a picture of history cording to the teachings of Islam. which students take as truth, but in fact, are inac-

In his speech, Quaid-e- curate representations of history and the minori- Azam said, “Hindus and ties involved. In addition, by limiting the amount Muslims have different religions. Their lifestyle, of relevant information of minorities in textbooks, social values, customs, students begin to draw conclusions that these mi- literature etc. are dif- Creation of Sindh Textbook ferent. They can’t have norities must not be important. Students are not Pakistan, p27, Board’s Pakistan inter-marital relations, line 5-7 Studies book for being presented with an accurate history and their nor dine together. Truth is Class 9-10 that Hindus and Muslims knowledge of others becomes skewed. Resultant- belong to different civili- zations whose ideas and ly, the skewed perceptions of minorities can create outlooks fall poles apart.” disconnected and ignorant inter-group relation- ships which disrupt social harmony.

25 [60] A.H. Nayyar (2013) A Missed Opportunity: Continuing flaws in the new curriculum and textbooks after reforms, Jinnah Institute Islamabad; http://eacpe.org/content/uploads/2014/05/A-Missed-Opportunity.pdf Education and Religious Freedom: A Fact Sheet

History and Pakistan Studies demand an authentic in- In Sindh Textbook Board’s Islamiyat p58, the quiry into the past, however uncomfortable and politi- passage, even while preaching tolerance, cally incorrect the truths may be. This is the only way that inevitably ends up demanding Muslim societies can truly learn from past mistakes and move students to “lovingly’ try to convert their fellow forward with a better understanding of themselves and countrymen. each other. Although force has not been encouraged, the very need to constantly try to convert non- GLORIFICATION OF JIHAD Muslims leads to a holier-than-thou attitude in The textbooks disseminate militancy and hatred by glori- children. fying jihad. The concept of Jihad has been reduced from its broader meaning of Jihad al-nafs to violent conflict in The narrative created by these textbooks is the name of religion61. Jihad al-nafs is an Islamic concept predominantly problematic as it outrightly which illuminates the struggle against evil ideas, desires, invokes jihad and thus undermines the powers of lust, anger and all other satanic influences fundamental rights of the religious minority from one’s soul by placing them under the dictates of communities, who are repeatedly forced to reason and obedience to God62. convert to Islam, in education settings and beyond. Without providing adequate context, the textbooks make it seem like Jihad is mandatory on every Muslim and the student, whose prime source of knowledge is the textbook, could naively consider it as an order from God to forcibly convert non-Muslims. The textbooks fail to shed light on the fact that the decisions regarding Ji- Positive had should be reserved with the state, governmental au- thority or institutions, or court of law as opposed to the Developments individual. This also creates the possibility, rather a risk, of allowing people to challenge the authority of the state in matters of religion. 09 Some textbooks, particularly those of Sindh, Content Chapter & Textbook Board, Page No. Subject & Class try to make an attempt at including religious Since, Holy Prophet’s minorities in the content, which is a welcome (PBUH) message to the first step. humankind is to be carried forward by the Muslim Beliefs and Sindh Textbook Ummah, no Prophet will worship, p27 Board Islamiyat be sent after Hazrat Mu- Class III After the inception of National Action Plan hamamd (PBUH). government of Punjab introduced a booklet in A person who has neither public school consisting of peace and harmony participated in Jihad nor Punjab Curriculum promoting stories which is now part of textbooks. had its passion in the heart, Jihad, 68-70 and Textbook Board his death will be the death Islamiyat of a traitor. Class IX-X Christmas, Diwali and Dosahara have been Without Jihad there is no mentioned as important festivals of Pakistan in concept of religion or the concept of Islam. There- various textbook including Urdu, Social Studies fore, times and limits are and General Knowledge. Images regarding set for other worships, but Punjab Curriculum places of worship of different religions including not for Jihad. Sacrificing Jihad, 68-70 and Textbook Board life and wealth for the pres- Islamiyat Church, Temple, Gurdwara have also been added. tige of Islam and making Class IX-X preparations according to your strength to fight Here are some notable and praiseworthy against the enemies of Is- lam is also Jihad. references which offer an inclusive and refreshing take on co-existence, tolerance and peace.

26 [61] https://www.uscirf.gov/sites/default/files/resources/Pakistan-ConnectingTheDots-Email(3).pdf [62] https://www.al-islam.org/articles/merits-soul-struggle-against-self-jihad-al-nafs Chapter 2 • Sindh Textbook Board’s Social Studies for Class IV has a chapter on ‘Our collective existence’, which on p69 mentions most of the religious festivals held in Pakistan, and how all citizens celebrate state events regardless of their religion

• Sindh Textbook Board’s Social Studies for Class V, in its chapter ‘Important personalities in Pakistan and the world’, on p69 mentions the contribution of Dr Abdus Salam. Another chapter, ‘Our heritage’, p82-87, charts out a detailed representation of the cultural rituals of different countries.

• Sindh Textbook Board’s Social Studies for Class VI in its chapter on media, p95, offers a comprehensive description of what it means to stereotype which would help students to better understand what is okay to say and not say

• Balochistan Textbook Board’s History & Geography Class VI, p66-67, provides a list of the Sufi saints of the region with their brief biographical details. It would have been even better to include their sayings.

• Khyber Pakhtunkhwa Textbook Board’s Pakistan Studies for Class IX in the chapter ‘History of Pakistan’, p64, provides the details of the first constituent assembly and mentions about Jogendra Nath Mandal, a Bengali founding father of Pakistan.

• Khyber Pakhtunkhwa Textbook Board’s Civics for Class X, in its chapter on Functions of legislature, p12, mentions the rights of the minorities in decision-making. Another chapter on diversity and tolerance, p94- 100, explains diversity, discrimination and representation which reminds students to be tolerant to each other.

• Punjab Curriculum and Textbook Board’s Urdu for Class II has a chapter which includes a Sikh, a Christian and a Parsi. Despite its inclusiveness, it touches upon some negative stereotypes related to religious minorities before giving out a positive message of tolerance and non-discrimination.

• Khyber Pakhtunkhwa Textbook Board’s General Knowledge for Class I, p37, contains pictures of worship places of religious minorities including Church, Mandir and Gurdwara.

Although these are positive steps that must be appreciated, there is a long way to go before the reforms in the education sector, curricula and textbooks can remove all biases and hate speech against the religious mi- norities and promote co-existence, tolerance and peace. Till then, our children will continue to be the victims of academic fanaticism, the implications of which are genuinely worrisome.

3 Education and Religious Freedom: A Fact Sheet: faith or future?

1 Chapter 10 A report cites as many as 12 Christian students leaving school because of” aggressive discrimination and co- ercion to convert”. There have been many cases of ex- pulsion of students from educational institutes by the school administration owing to their beliefs63. In 2011, at least 10 students and a teacher were expelled from two Implications schools in Faisalabad for being Ahmadis64.

Students from minority faiths are routinely subjected to severe physical and psychological ill-treatment includ- 10 ing being bullied and segregated and beaten on sever- al occasions by both teachers and students of majority Successive governments have used religion and ideolo- faith. In 2018, a Christian boy, aged 12, was beaten and gy of the ‘other’ in education as a tool to artificially create suspended from his school in Attock by his teacher for antagonistic national identities, achieve their political turning off a running tap and making it filthy65. goals and control the society. In the past few decades, intensification of persecution of religious minorities has Students are compelled to not disclose their faith as this been caused by a combination of factors. The constitu- can make them more vulnerable to discrimination. Mi- tional-legal, socio-religious and political contexts within nority students often have to hear hateful remarks about which these religious minorities exist in Pakistan interact their religions and jihadist propaganda against ‘infidels’ with widely held, and state-supported, Muslim views of throughout their schooling years, which they bear with Islamic superiority and the inferiority of non-Muslims silence, disgust and hopelessness. and perceived heretics. Years of radicalization through an educational curriculum that propagates hatred for Rights abuses and violations of Religious religious minorities has resulted in creating a generation minorities with overzealous hatred against anyone perceived as the ‘other’, hugely biased law enforcement authorities, prej- In 2019, Pakistan has again been designated as udiced media and a judicial system unwilling to protect a ‘country of particular concern under the Inter- the minorities. The implications of an educational system national Religious Freedom Act (IRFA), which has swathed in religiosity are far-reaching, substantial and in- been its status since 2002. Religious minorities dubitably detrimental to the social fabric of the country. are faced with innumerous ongoing, egregious Some of these are discussed below. and systematic rights abuses and violations with a fatal focus from terrorists and extremists. Their Abuse, Discrimination and Voilence in fundamental rights including their right to life and Educational settings safety has been constantly under threat. From the ethnic cleansing of Hazaras in Quetta66 to Paksi- The venomous content in education textbooks tan’s disappeared Shias67, from Kot Radha Kishan68 against religious minorities creates and reinforc- to Youhanabad69, from attacks on Ahmadi places es negative sentiments among students which of worship to desecration of Hindu temples, and then manifests itself in abuse, discrimination and from the forced conversion of Reena and Raveena70 violence. to the brutal rape and murder of Hindu minor girl Mina71, there is a cold-blooded calculation behind Teachers and Muslim students often have dis- this blood-letting, and these are truly besieged criminatory attitudes towards students from mi- communities. The violence targeted at them is not nority faiths and also attempt to forcibly convert sporadic but a carefully planned savagery in line them. Those with an extremist mindset try to with the narrative promoted in the curriculum and influence minority students and convince them textbooks. that their faith is contrary to the universal truth and Islam. The excessive pressure to convert has Denial of opportunities been the reason for many students to quit edu- Faced with discrimination in educational institu- cation. tions, religious minorities are often dissuaded by 29

[63] https://www.rabwah.net/shadows-of-endless-nights/ [69] https://tribune.com.pk/pakistan/balochistan/ [64] https://tribune.com.pk/story/269390/ahmadis-expelled-from-school/ [70] https://www.geo.tv/latest/232320-timeline-the-disappear- [65] https://www.ucanews.com/news/pakistani-headteacher-suspended-for-attacking-christian-student/83705 ance-of-raveena-and-reena [66] https://www.pakistantoday.com.pk/2018/05/11/ethnic-cleansing-of-hazara-shias-must-stop/ [71] https://www.dawn.com/news/1255011 [67] https://www.bbc.com/news/world-asia-44280552 [68] https://www.dawn.com/news/1456442