In fact, this is not the first time that madrasa children have been targeted in that very locality of South Delhi. Over a year back, madrasa children were brutally thrashed in a park in Begampur, by right wing goons after forcing them to chant Bharat Mata Ki Jai! And to compound the tragedy there wasn’t a single reaction from any of the concerned ministries and child right forums!
The truth is that madrasa children are most vulnerable in today’s India where communalism has been so very systematically unleased that ‘Muslim looking’ children attired in kurta-pyjama with skull caps on, can be targeted by the well trained Hinduttva brigades. In fact, for the last several years I have been visiting madrasas situated in various locales of the capital city and what saddens me greatly is that madrasa children feel insecure stepping out to the nearby parks or market places. If at all they do step out of the madrasa confines then it is only in small groups.
Yes, there is worry of the political mafia on the prowl to lynch and kill. And also to be questioned is the role of the local cops, who could be more than biased. And to compound the situation the community leaders are not to be seen interacting with the madrasa children. Their presence is greatly needed; at least it would provide for some level of cushioning which is very crucial for the very safety of the young children studying in the madrasas.
Not to be overlooked the fact that over the years the Right Wing has managed to spread out the most vicious propaganda against madrasas. And none of our politicians or even the community leaders have managed to counter any of this utterly bogus and vicious and third-rate propaganda.
In fact, only this summer, a book was out that focuses on the realities or shall we say positivity to the madrasas and madrasa education. This is a work done by academic Dr Hem Borker. Her book titled Madrasas and the Making of Islamic Womanhood(OUP) talks in detail about madrasas for girls.
In an interview, she told me as to why she was drawn to the subject, to the extent of writing a full-fledged volume on it. To quote her:
“The core idea of my research stems from my past experience of working with the Muslim community in Delhi as a social worker. Observing the daily lives of people especially the women, hearing them talk about themselves I would often be struck by the manner in which categories such as biradari (fraternity), religion, class, gender, community fuse to create opportunities and obstacles and shape daily choices.
“In this work I try to capture the everyday experiences of girls studying in madrasa in their own voice – their views of what they learn in madrasas, how they relate to what they are learning, what they discuss amongst themselves, how they relate what they have learnt to their life at home and in the wider community, how do they perceive their own education and its value, how do they envision their future
“While working in the community I observed that there was a preference for sending boys to low fee-paying private schools whereas the girls were sent to government schools and/or madrasas. Or they were shifted to madrasas from schools generally after class 8th or 10th.
“This made me look into girls’ madrasas and I noticed that in academic literature, policy and also popular imagery madrasas were regarded as almost exclusively male institutions. My main aim was to go beyond and challenge these stereotypical imageries… All these factors led me to opt for girls’ madrasas.”
Dr. Borker’sbook counters the stereotypes. “My work challenges ideas that regard madrasas as outmoded medieval institutions and assume that such education necessarily inculcates traditional values or produces women whose aspirations conform to normative expectations around homemaking and motherhood.
“My book highlights the multiple micro processes at play – the competing interests shaping parental demand for madrasa education and extent to which it is gendered, the discernable trend in madarsas to combine dini talim (religious education) with duniyavi talim (modern education), role of madarass in fostering peer networks and linkages which aid student aspirations and enable transition to mainstream education/public spaces in unanticipated ways.
“Rather than bracketing madrasas in terms of tradition vs modern, religious vs sacred my research brings home the point that it’s not dichotomies but a continuum at work. The madrasas and mainstream educational institutions do not represent mutually insulated spheres; they are characterised by constant to-and-fro movement and continuity.
“These linkages are often self-consciously contrived, with madrasas actively seeking to get recognition for their qualifications from universities and education boards, or spontaneously generated by parents and students.
“The girls I researched had studied in so-called secular schools, ranging from government to private schools, before joining the madrasa. Several of them, while in the madrasa, were simultaneously sitting for open school exams through distance learning mode. On completion of their madrasa education many of them opted for higher education in central universities that recognised madrasa degrees.”
Commenting on her experience whilst visiting the various madrasas Dr. Borkerhad this to say – “I graduated from being apprehensive, lost and feeling quite unwanted (as a researcher), overwhelmed by the disciplinary regime and everyday rituals to regarding the madrasa a place where I had friends and found great peace (sukoon as they used to call it)…It was a great learning and humbling experience.”
And on the ongoing right-wing propaganda about the madrasas, she said:
“The simmering tension between the constitutional morality and popular morality is perhaps most evident in the competing understandings of secular India. Decades of propaganda by the right-wing has entrenched prejudice against the minorities especially Muslims.
“Every motif associated with Muslims is vilified and under attack – madrasas are right there on top of the list. This is compounded by the international islamophobic narrative – where post-9/11 and the war on terror the genesis of all violence in the name of religion is traced to madrasa… My book builds the narrative from bottom up, looking at the micro context, the everyday lives.
“I demonstrate how despite Constitutional safeguards Muslim communities in India are increasingly having to rely on Muslim networks for basic services – education, health, housing, employment. There is a discernable impulse for change in Muslim communities. Example is women’s education. But the wider canvas marked by increasing communalization of social space excludes Muslims and limits choices.
“Community institutions are seen as safer… All the parents, community members, girls I interviewed wanted education but they preferred madrasa education. It was not religious conservatism that led to their opting for madrasa but a combination of factors – affordability, feeling that community institutions were safe for girls, concerns surrounding marriage, and so on.”