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Below is the text of an article by Common Sense editor
Sahib
Mustaqim Bleher for issue 3 (July/August 1991) on the topic
of:
Education of
Muslim children in Britain
The
Background
Whilst Islam is slowly
but steadily growing amongst the indigenous population of the UK -
and we now have the first children born to Muslim converts at the
compulsory school age (5-16) -, the majority of Muslim pupils in the
UK are born to immigrant families, mostly of the second generation.
For some time, Muslim immigrants heard other pressing difficulties
to solve and the education of their children remained a low ranking
priority. It was only after a large number of Muslims acquired a
standard of living comparable to that of their non-Muslim
contemporaries, that they started worrying about their children's
Islamic education and upbringing. By then, the un-monitored exposure
to Western norms and life styles had already produced painful
results for many parents. Not only were Muslim children not able to
read the Qur'an nor had any knowledge about their faith, but also
did they copy the life style of their non-Muslim class fellows and
broke with their inherited cultural norms.
The Weekend School
To combat the influence
of Western schooling and social life on Muslim children, mosques
started offering classes which predominantly featured Qur'an reading
and mother tongue lessons (mostly Urdu) in the intention to keep
their children within the culture of their ancestors. The fact that
Islam was more or less seen as a cultural pattern and that lessons
were offered in Urdu rather than in English, whilst the Qur'an was
deciphered hut not understood or explained, produced a situation
whereby the children experienced two un-reconcilable worlds: the
home and the mosque on the one hand; school and society at large on
the other. Naturally, the influence of non- Muslim society gained
the upper hand, as children were exposed to its Leaching all day
long, re-enforced by TV programmes which their parents uncritically
permitted them to watch. Until now there is little critical
evaluation of the influences of mass media, especially TV, amongst
the Muslim community, and the situation has become more bleak
through the introduction of video programmes which spread rapidly
within Muslim homes. The weekend school, sometimes complemented
through evening classes, was unable to instill lasting values within
the children or foster a proper understanding of Islam. Teachers
faced tired children who were hardly motivated, and had to combat
the effects of the day school which offered more excitement and
imposed greater authority. Children frequently reacted to the
obligatory attendance at Islamic evening or weekend classes with a
genuine dislike of Islam as such.
The State School
The 1944 education Act
stated that children were to be educated in accordance with the
wishes of their parents. In practice this included the right of
parents to withdraw their children from religious assemblies and
religious instruction, later religious education, in the Christian
faith. They were even permitted to substitute lessons in their own
faith if they could provide the teachers. When Islam entered the
classroom, children began to be taught about Islam in the English
language, and thus acquired the skill and confidence to communicate
about their religion to their class-fellows. On the whole, the
climate in schools and in society at large became more open to
alternative ways of life, other than the ones passed down, and
adherents of various religions were encouraged to demand equal
rights. It has, however, to be said that this new attitude was not
always genuine and free from bias. By permitting Muslim children to
bring packed lunches to school, abstain from mixed swimming lessons,
and withdraw from religious education or even have their own lessons
on Islam, it was hoped to neutralise dissatisfaction and assimilate
Muslims as an integral part into non- Muslim society. By permitting
them to be different in a number of aspects it was ensured that
Muslims would not question the status quo. Again Islam was mainly a
culture, and teaching was morc about learning what Muslims do rather
than encouraging a child to be a practicing Muslim. In recent years
the maxim of multicultural education has speedily taken on, and most
local authorities have formulated agreed syllabuses on religious
education following this pattern. Religions are presented as a
variety of customs to choose from, with the effect that commitment
is drowned and neutralised in plurality. This multicultural concept
penetrates the whole school curriculum and is often more damaging in
its results than a strict Christian teaching that children can be
prepared for by their parents. Revealingly, Muslims are seen as an
ethnic minority with their own native culture rather than as a faith
with a message for all men at all places.
The Independent Schools
The British education
system has two main streams: the maintained sector, i.e. schools run
by the government, and the independent sector, i.e. private schools.
If independent schools fulfill certain requirements, they may obtain
voluntary aided status, that is they will largely be financed by the
government whilst retaining their independent character. This is the
case of the Catholic and Church of England schools, a number of
Jewish schools, and schools following other ideologies or
educational theories. Applications by Muslim schools have however
been prejudiced in the past, and many politicians have argued that
the door for opening further voluntary aided schools should be
closed to avoid the teaching of Islamic fundamentalism. Anybody at
any time can open an independent school. This school has to register
with the Department for Education (DfE) for a provisional
registration. Once it has started to operate, it is then visited by
Her Majesty's Inspectorate for Independent Schools (HMI) who comment
on the suitability of the building and the educational provision.
The building has to be of sufficient size and has to comply with
fire and safety regulations, the number and qualifications of the
teachers, materials and organisationhave to be adequate for the
number and age of children attending the school. If the HMI find the
situation satisfactory, the school will bc given final registration
by the DES, otherwise it will be served a notiice of complaint. If
after a given time it fails to meet the requirements laid down in
the notice of complaint, it has to close and stop operating.
To open independent
Muslim schools was a natural response to the unsatisfactory
situation resulting from the negative influence of the state school
which was insufficiently corrected through Islamic religious
education classes or weekend schools in the mosque. However, while
the legal situation theoretically permitted the setting up of a
Muslim school, in practice there were a number of obstacles. First
of all, a suitable building had to be found. The building had to
have planning permission for educational purposes which local
authorities, biased against Muslim schools, were reluctant to give.
Ideally, a school could start within the mosque building which
already had the desired planning permission, but ultimately the
rooms adjacent to the mosque would provide accommodation of
insufficient size and suitability for school purposes. The other
major obstacle was finding suitable teachers. It was not enough to
keep children away from the exposure to the teaching in state
schools, but it had to be substituted with Islamic teaching. This
had to include the main areas of knowledge, and there was and still
is a shortage of qualified Muslim teachers.
The individuals who got
involved in setting up the schools, themselves lacked experience in
educational matters. They realised the problem, but were
ill-equipped to bring it to a solution. As the government does not
help financially with independent schools, financial difficulties
were a further set-back. Even if there were qualified Muslim
teachers or if one were to employ non- Muslim teachers under Muslim
supervision, the school could most likely not afford them in
sufficient numbers. Lack of experience in the field and financial
restrictions gave Muslim schools the bad reputation of being
sub-standard. However, significant progress has been made. At
present there are 21 independent Muslim schools (this number has
doubled since the article was written in 1991), 10 of which have
acquired final registration, that is they are operating at a
comparable standard to other schools in the country. Yet a lot more
effort and resources are required to make them Muslim schools in the
true sense of the word, in which the community can take pride. The
details of existing Muslim schools are listed on page 5.
Future Needs and Developments
Finance
The financial situation
continues to pose a major difficulty. In the long term, some schools
intend to achieve voluntary aided status, which means that the
government will have to provide a grecaer part of the expense. There
is no doubt that neither local nor central government can stop this
development in the long run, but there are at present many hurdles
in the way. For the foreseeable future, Muslim schools will have to
rely on their own finance and, as school fees cannot be too high if
all Muslim children are to be catered for, they require the generous
support of Muslims for this important venture. The need for
excellent provision to prove the viability of Muslim schools makes
the availability of outside funcds an utmost necessity.
Curriculum
To ensure that the
education in each Muslim school is of an Islamic character as well
as up to standard, the aims and targets of teaching in a Muslim
school had to be defined. Previously, little work had been done. the
set up of teaching being left to the headteacher who often - in the
case of a Muslim - lacked experience in the formulation of
curricular aims, or - in the case of a non-Muslim - lacked
understanding of the underlying purpose of a Muslim school. In any
case it meant overburdening the headteacher to ask him to go beyond
day to day needs in his considerations. A comprehensive guideline on
curricular contents in all subject areas from an Islamic point of
view is now available from the Islamic Party's Edu- cation
Department (please enclose £5.00 for copying and postage with your
request). It is already successfully being used in some Muslim
schools in Britain and abroad (a French translation was produced).
Teaching Aids
All the existing teaching
materials are - naturally - written by non- Muslims, and therefore
either neglect the Islamic point of view or show clear bias. This
holds true for all subject areas whether it be history, where the
narrative takes the side of the crusaders, or mathematics were the
children count with items like pigs or bottles of beer. Even in
areas like Islamic education and Arabic hardly any purposefully
written material by Muslim authors exists. The Islamic Party's
curriculum document contains as an appendix a list of schoolbooks
suitable for Muslim schools in terms of quality, effectiveness and
moral values. There is an extreme shortage of books on history that
can safely be employed. Given the importance of Arabic for Islam,
there is also an inadequate provision of material suitable for
teaching Arabic to non-Arab children in the West. Future success of
Islamic education will largely depend on producing good Muslim
school books as well as practical schemes of work which guide the
teacher how best to employ existing resources in translating
curricular aims and targets into class room activity.
Teachers
The best
curriculum, teaching aids and other provisions will be of no avail
unless there are dedicated and highly qualified Muslim teachers to
implement the aims of an Islamic education. At present there is an
intolerable shortage of Muslim teachers. The greatest obstacle to
the encouragement of taking up the teaching profession is that
Muslim parents are at present even more reluctant to send their sons
or daughters to a teacher training college after completion of
compulsory school age than to send them to a non-Muslim school. Only
a good Islamic education at compulsory school age will give
them the necessary re-assurance.
Author: Sahib
Mustaqim
Bleher |
Date Published:
July/August
1991 |
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