Paper prepared for the workshop “Learning about the Other and Teaching for
Tolerance in Muslim Majority Societies”
organised by
Center for Values Education, Istanbul
The Oslo Coalition on Freedom of Religion or Belief, Oslo
10-12 November 2005
Istanbul, Turkey
Naeem Shakir (lawyer, Lahore):
EDUCATION FOR BUILDING A PLURALISTIC SOCIETY IN
PAKISTAN - A SOCIO-POLITICAL PERSPECTIVE
In today’s highly sophisticated state of development in science and technology, the
religion continues to guide and influence millions and millions of people of different
races and colors all over the world. However the present day world scenario, painfully
demonstrate that the use and abuse of religion has brought about violence, extremism,
militancy and intolerance in our societies. The havoc played by religious extremists
through hate material and armed violence against ‘the other’ has not only caused wanton
killings but has spread poisonous sectarian atmosphere that has sapped the very vitals of
our society. The major world disputes revolve around religious background that has been
the cause of a colossal loss of life, property, freedom and liberty of man at the hands of
those who have made the civil society their hostage.
There is dire need to bring such extremist elements back to civil society to join them in
the process of socio-economic development of the country. This is important and
imperative as with the progress of civilization the societies have grown very pluralistic
and respect to religion, creed, color and ethnicity of every individual is the obligation of
the civilized world. The concept of pluralistic society nurtures the spirit of brotherhood,
tolerance, dialogue for life and respect for human rights and of course compassion for
humanity. The democratic order requires participation of the people in the business of the
state for which people from all shades of life must join the democratic process not
subjected to any kind of classifications or affiliations.
An honest appraisal of the obtaining situation in South Asia and especially in Pakistan
would bring us to an inevitable conclusion that it’s the militarisation of society and
politics that has been the basic cause for an education that has nursed and groomed such
elements who are a serious threat to the civil society. And in the wake of this situation
protecting minority rights and defending diversity in South Asia is a big challenge to all
concerned.
1
During the colonial era, the British rulers had designed the educational system to secure
subservience and obedience. And this came in the hands of its trained bureaucracy and
the military that later entered into an unholy alliance for their vested interest. While
withdrawing from the Indian subcontinent, the British helped groom the idea that Hindus
and Muslims can not live together as they have distinct creeds and cultures of their own.
The divide between the two communities was accelerated through different
administrative and legislative measures. This in fact was the policy practiced to divide
and rule. Whereas, these two communities had been living together for centuries. There
was a spirit of brotherhood that prevailed. There had been dialogue at every level in the
society and polemics was the order of the day. The people of different creeds, Hindus,
Muslims and Christians used to have open street discussion and even arranged public
discussions on religious and spiritual issues. There was an atmosphere of dialogue and
tolerance amongst the people of the land. With the exception of some occurrences mostly
due to the result of agent provocateurs on sectarian basis the socio-religious atmosphere
was brotherly. The minority communities especially the Muslim community did have
grievances of political and economic to domination of the Hindus. It was an issue of
majoritarianism. And the solution to that was only possible through class struggle of the
peoples, as the common man of all the communities had to suffer due to unjust
distribution of natural resources.
After the division of India and founding of the new state, Pakistan unfortunately could
not function as a democratic state as envisioned by its founding father Qaide Azam
Muhammad Ali Jinnah. Three fourth period of its national life has been under the
military rule. The administrators of this society found it easy to run the state on the basis
of security paradigm. And resultantly the armed forces were fortified with arsenals of
arms and ammunition and the whole nation was brought under war hysteria. The armed
forces started consuming about 80% of the national revenue receipts. And finally it
became a nuclear power despite the fact the more than 40% of its population is under
poverty line. During this period the textbooks for the children were rendered as war
mongering and anti peace literature. This approach gave birth to Mullah-Military alliance
as well.
Three generations of this unfortunate nation were taught how to become a war hero and
how bad guys were non-Muslims. The concept of jihad was propagated at state level
through literature and mass media. And the Mullah spread orthodoxy and obscurantism
and sectarian violence through the Madrassa. Through these Madrassas the Mullah led
poor misguided innocent youth to death in Afghanistan in the name of jihad. Pakistan
fought proxy war in Afghanistan fighting against Soviet forces that proved last garrison
during cold war era. During this period the Army ruler Gen. Zia ul Haq went in open
alliance with religious groups and political parties who were funded with millions of
dollars and were militarily trained and fully armed. The religious militia fought war in
Afghanistan along with the armed forces of Pakistan. The United States provided funds
and ammunition for the containment of Soviet Union. While standing at the Khyber Pass,
Brezenski, national security advisor to the US President called these jihadis (religious
militias) as ‘ Soldiers of God’. Osama bin Laden and his militarily trained men were
patronized by US administration for this war. They later turned out to be Talibans.
2
During the military rule of Gen. Zia, thousands of political activists, scholars,
intellectuals of undisputed integrity, teachers of universities and colleges were victimized
and thrown out. These progressive forces were replaced by reactionaries who were
handed over the educational syllabi to be prepared on the lines of religious fanaticism and
with medieval mindset. The educational institutions became center of generating baneful
sentiment of religious prejudices and obscurantism. The society was militarized and
socio-religious tolerance completely disappeared amongst the people. And the religious
minorities were victimised and persecuted. Bishop John Joseph laid his life at the altar of
bigotry, hypocrisy, socio-religious intolerance and state oppression in this highly
militarized society.
Islam now is the state religion of Pakistan.1 Islamic Shariah is the supreme law of the
land.2 The statute law has to be interpreted in the light of the Injunctions of Islam.3 The
Federal Shariate Court that was provided under constitutional amendment has been
empowered to strike down any law that it deemed repugnant to the Injunctions of Islam.4
The non-Muslims citizens can not freely practice and propagate their religious creed. The
Ahmedies who were declared non-Muslims through constitutional amendment are barred
from preaching their faith and laws have been made that exclusively target them.5 The
blasphemy law is not only tool oppression for religious persecution and for settling
personal scores but contains the fundamental right to profess and practice religious faith.6
Women and non-Muslims are not provided equality under various laws of the land and
thus both sections of the society stand marginalizd. Those laws include Hudood, Qisas
and Law of Evidence. Under certain laws Non-Muslim citizens cannot be a judge or a
legal counsel.7 Non-Muslim citizens cannot hold some of the State’s key offices.8 Prior
to the last general elections under the present government an apartheid mode of
electorates had been imposed on non-Muslim citizens that had thrown them out of the
national mainstream. The rationale behind was religious sectarianism according to which
the non-Muslim citizens must not be part of the business of the state and especially the
process of law making as that had to be Islamic. 9
The Two Nation theory that was propounded during British rule in India, declares that
Muslims are a distinct community having its religious faith, culture and way of life and
thus need a separate homeland from non-Muslims. This theory is promoted at state level
and thus would found in textbooks.10 Catering material on religious lines provides the
students with a narrow out look of the world. The geography books contain terms such as
Islamic world, Islamic countries, Islamic Mountains, Islamic rivers, Islamic oceans and
Islamic resources.11 Christians and Jews have been shown to be morally depraved and
away from godly virtues whereas Arabs and Muslims have been eulogized for their
ethics, morality and bravery.12 The Muslim invaders of India have been painted heroes
with chivalry in schoolbooks.13
In the light of the above, textbooks evidently can not have material opposed to what has
been pointed out at constitutional and legal level. Therefore it is the socio-political issue
that poses the real problem in building a pluralistic society.
3
After 9/11/2001 tragic events the world scenario once again took a different turn. The
war against terror has been launched at international level and interestingly the Pakistan
government is its major partner. However the military-economic might of the United
State and its European partners has not been able to contain the menace of extremism and
terrorism. As a matter of fact the war on terror has further accelerated violence and
militancy in our societies. The Pakistan government’s joining war against terror becomes
mere an eyewash as it has not taken radical steps yet to purge the society from religious
sectarianism at grass roots level. The policy of appeasement of the government for the
religious lobby has resulted in major opposition chunk in the parliament of religious
parties who never could have seats more than a dozen earlier. Their representative now
sits in the National Assembly as Leader of the Opposition. According to the electoral
laws only a graduate from university could qualify the candidature of the parliament
elections but the government recognized Sanads (Certificates) of Madrassas (religious
seminaries) as graduation degrees. The religious parities have so far refused to register
their seminaries under the amended law.14
It is the fundamentalism that holds sway over most of the people as it constructs single
version of a collective identity as the only truth. And any one found opposed to it is
considered enemy and thus deserves to be eliminated. The government still tacitly
patronizes the religious extremists as the policy of appeasement continues to be practiced.
Therefore, the basic hurdle rather the opposing force to impart education for building a
pluralistic society is State and its establishment itself that patronizes the religious bogey
even in the wake of declared policy of ‘modern enlightenment’ and ‘war against
terrorism’ of the present government. Despite the fact that the present government has
banned religious organization involved in terrorism, it remains an open secret that those
are functioning under changed names publicly. There could hardly be a second opinion
that it is the education imparted at public and private institutions including Madrassas
(religious seminaries) that develop a person mentally, intellectually and spiritually. We
cannot have an enlightened, humane and world outlook unless values for socio-religious
tolerance are taught to build a strong democratic and pluralistic society. In respect of
human rights and international treaties to most of which Pakistan is a signatory, all
discriminatory and sectarian legislation should be scraped down. The mass media should
educate people for human values to protect human rights and diversity in society. The
educational syllabi needs to be framed on progressive and scientific lines and this process
requires patronization of the progressive writers, teachers, scholars, intellectuals, and
political activists who are engaged in the struggle for building a just, pluralistic and
democratic society.
Contact: Ch. Naeem Shakir Advocate
Chairman, Idara e Amn o Insaf (Committee for Justice & Peace) Lahore
Hassan Plaza, 1-Mozang Road, Lahore, Pakistan
Phone: Office; 92 42 7353309, Res; 92 42 5838957,5850606, Email: nshakir@brain.net.pk
NOTES:
1
2
Article 2 of the Constitution of the Islamic Republic of Pakistan (1973)
Section 3 of the Enforcement of Shariah Act 1991
4
3
4
5
6
7
8
9
10
11
12
13
14
Section 4 of the Enforcement of Shariah Act 1991
Article 203A to 203J of the Constitution of Pakistan
Amended version of Objective Resolution of 1949 as now provided in Article 2-A of the
Constitution of Pakistan
Constitution (Fourth Amendment) Act 1974, Section 295 - 298 of the Pakistan Penal Cod
Enforcement of (Hudood) Laws of 1979
Article 41 of the Constitution of Pakistan
President’s Order 14 of 1985 and Apartheid Mode of Separate Electorates by Naeem Shakir
Nationalism, Education and Identity by Rubina Saigol
Social Studies for Class 7 of 1993
Social Studies for Class 6 1975
Social Studies for Class 5 1975
Editorial of Daily Times Lahore of October 25, 2005
5