Pakistan promotes hatred and religious intolerance through textbooks

[agentperry]

release the finding and not jsut what we all know. this post doesnt show how exactly they spread this hatred

 

[Galaxy]

'Concept of jihad has been reduced to violent conflict'

Books used in madrassas, privately-run religious institutions, were especially worrying. The study report observed: "In every madrassa textbook reviewed, the concept of jihad has been reduced from its wider meaning of personal development to violent conflict in the name of Islam, considered to be the duty of every Muslim. The Quranic verse commanding the believer to 'kill the pagans (or infidels or unbelievers) wherever you find them' is often cited with no context."

"At no time is it suggested that decisions regarding warfare should be left to the state, creating the possibility that the reader could consider it his or her individual responsibility to fight," the report adds.

A previous study into the Pakistani school textbooks, which was conducted by the Brookings Institute in June 2010, had concluded that the real cause of militancy in Pakistan is the public education system and not madrassas or religious schools because the majority of Pakistani students attend public school whereas only ten per cent attend madrassas.

The report observed that the textbooks being taught at Pakistani public schools disseminate militancy, hatred and jihad and distort history.

Pakistan's ambassador to the United States Hussain Haqqani has expressed similar views in his book "Pakistan: between mosque and the military" (published by Carnegie Endowment for International Peace):

"Only officially published textbooks are used in Pakistani schools and colleges since the era of General Ayub Khan. This is used by the Pakistani government to create a standard narrative of Pakistan's history. During the rule of General Muhammad Zia-ul-Haq a program of Islamization of the country including the textbooks was started."

"General Zia's 1979 education policy stated that the highest priority would be given to the revision of the curricula with a view to reorganising the entire content around Islamic thought and giving education an ideological orientation so that Islamic ideology permeates the thinking of the younger generation and helps them with the necessary conviction and ability to refashion society according to Islamic tenets," Haqqani wrote.

In a 1995 paper published in International Journal of Middle East Studies historian Ayesha Jalal stated: "Pakistan's history textbooks are amongst the best available sources for assessing the nexus between power and bigotry in creative imaginings of a national past."

She pointed out authors whose expansive pan-Islamic imaginings detect the beginnings of Pakistan in the birth of Islam on the Arabian Peninsula.

Pakistan's 'hate literature'

A textbook of Pakistan Studies claims that Pakistan "came to be established for the first time when the Arabs under Mohammad bin Qasim occupied Sindh and Multan'; by the thirteenth century 'Pakistan had spread to include the whole of Northern India and Bengal' and then under the Khiljis, Pakistan moved further south-ward to include a greater part of Central India and the Deccan'. The spirit of Pakistan asserted itself', and under Aurangzeb Alamgir, the 'Pakistan spirit gathered in strength'; his death 'weakened the Pakistan spirit'."

To tell the truth, the systematic slanting of the state prescribed curricula for all levels of the public education system in Pakistan was exposed in great detail by a comprehensive study report published by the Islamabad-based Sustainable Development Policy Institute way back in 2002.

Titled "The Subtle Subversion: The State of Curricula and Textbooks in Pakistan" and jointly written by A H Nayyar and Ahmed Salim, the report concluded that the Pakistani textbooks that form part of the present public school curriculum are lessons in bigotry, hate and a gross misrepresentation of history.

It added that the curriculum wing of the Pakistani federal ministry of education has somehow become the principal source of what can only be termed as 'hate literature'.

Giving instances, the SDPI report mentioned a 2002 directive from the Education Ministry's Curriculum Wing for the subject of Pakistan Studies, defining the following learning objectives: "Develop understanding of Hindu-Muslim differences and need for Pakistan (Class IV); Hindu-Muslim differences in culture, India's evil designs against Pakistan; identify the events in relation to Hindu-Muslim differences.

The study report, which was a close analysis of national curricula and textbooks by a group of independent Pakistani scholars, showed that for over two decades the national curricula and the officially mandated textbooks in the subjects of Social Studies, English, Urdu and Civics from Class I to Class XII have contained material that is directly contrary to the goals and values of a progressive, moderate and democratic Pakistan and encourage students to take part in jihad and martyrdom.

The report was abundantly clear on where the responsibility for these persistent distortions lies: "Over the years, it became apparent that it was in the interest of both the military and the theocrat to promote militarism in the Pakistani society. This confluence of interests now gets reflected in the educational material," the report added.

The SDPI study made it clear that that it is not just some deeni madrassas or religious seminaries that are spreading hatred, sectarianism and religious bigotry, but also the prescribed textbooks of the government-run schools.

'All textbooks being taught in Pak schools should be burnt'

As a matter of fact, the concepts of jihad and martyrdom were incorporated into the Pakistani curriculum after the start of the so-called Afghan jihad against the Soviet occupation troops.

At that point, it suited Washington and its most allied of allies, Pakistan, to encourage and glorify the so-called mujahideen, or holy warriors, in the war against the Russians -- and an American institution of higher education was asked to formulate textbooks for Pakistani schools accordingly.

The University of Nebraska at Omaha, which has a centre for Afghan Studies, was subsequently tasked by the US Central Intelligence Agency in the early eighties to rewrite textbooks for Afghan refugee children.

The new textbooks included hate material even in arithmetic. For example, if a man has five bullets and two go into the heads of Russian soldiers, how many are left, kind of stuff.

This was exposed in a research thesis from the New School, New York in 2002. Since the Soviet forces withdrew from Afghanistan, the mujahideen not only mutated into Taliban but also outlived their usefulness; the same American University of Nebraska at Omaha was given an additional grant by the Bush administration in 2003 to re-write textbooks, taking out material on jihad, etc.

Pakistan is doing its utmost to meet the needs of changing times and to become a state geared up to cope with internal and external challenges and the most vital sector that can help achieve this goal is none other than education.

For most of the stuff that is now being taught in our educational institutions has long become outdated and outmoded, and this makes the need all the more urgent for new textbooks and other educational material, in line with the requirements of the modern world.

Therefore, a massive revision of the school and college syllabi is a must. All textbooks being taught in our schools should be burnt and objective scholars with a well-rounded worldview assigned to rewrite and recast the entire educational curriculum in both schools and colleges, mainly because Pakistani children need to learn about their society in the larger context of other societies of the world in an age of globalisation.

How Pakistani textbooks pollute innocent minds - Rediff.com News

 

[agentperry]

the writers is making hindus evil, jews are evil from starting for muslims( having such upbringing), and christian west is now enemy too. what there views about the buddhist, sikhs and all. or i have to wait for some more decades if not years

 

[agentperry]

we need raja pakistani to read the above posts to educate himself about the liberal and secular islamic republic of pakistan.

 

[W.G.Ewald]

Reminds me of problems in KN children's math books.

If a soldier can kill 8 Yankee imperialists with a grenade, how many Yankee imperialists can he kill with 3 grenades?

 

[sesha_maruthi27]

Pakistan's hatered towards other religions

Washington, Nov 10 (IANS)

Pakistan's public schools and madrassas negatively portray the country's religious minorities and reinforce biases which fuel acts of discrimination, and possibly violence, against these communities, according to a new US study.
Titled 'Connecting the Dots: Education and Religious Discriminationin Pakistan,' the study involved the examination of social studies, Islamic studies, and Urdu textbooks and pedagogical methods in Pakistan's public school system and its madrassa system.
The goal of the year-long study was to explore linkages between the portrayal of religious minorities in public schools and madrassas, biases that exist against these minorities, and subsequent acts of discrimination or extremist violence.
Sponsored by independent, bipartisan US Commission on Religious Freedom (USCIRF) and conducted by the International Centre for Religion and Diplomacy (ICRD) the study found that:
. Public school textbooks used by all children often had a strong Islamic orientation, and Pakistan's religious minorities were referenced derogatorily or omitted altogether;
. Hindus were depicted in especially negative terms, and references to Christians were often inaccurate and offensive;
. Public school and madrassa teachers had limited awareness or understanding of religious minorities and their beliefs, and were divided on whether religious minorities were citizens;
. Teachers often expressed very negative views about Ahmadis, Christians, and Jews, and successfully transmitted these biases to their students;
. Interviewees' expressions of tolerance often were intermixed with neutral and intolerant comments, leaving some room for improvement.
'This study - the first-ever study of its kind -- documents how Pakistan's public schools and privately-run madrassas are not teaching tolerance but are exacerbating religious differences,' said Leonard Leo, USCIRF chair.
(Arun Kumar can be contacted at [email protected])

 

[The Messiah]

Pakistan as a country needs to be wiped off from the world map.

 

[SPIEZ]

I would like see raja.Pakistani views on that !

 

[agentperry]

Textbook case: Govt gives up on updated Islamiat curriculum

LAHORE:
The Punjab government decided to shelve new and revised Islamiat textbooks for class nine due to pressure from a religious group over the removal of verses on jihad, The Express Tribune has learnt.
The Punjab Textbook Board (PTB) spent Rs60 million on printing the new books for class nine, which are now gathering dust. Schools Education Secretary Aslam Kamboh said that the government had decided to stick with the old curriculum to avoid controversy and would revisit the issue next year.
PTB officials met on Friday to discuss a notification to formally declare that the old books are to be used this year and the new books will not be distributed. The 2012-13 academic session for class nine students in government schools began in April.
The curriculum was updated for the 2012-13 session as part of a regular review process by the Islamiat Curriculum Committee consisting of National University of Modern Languages (NUML) Islamic Studies Head Professor Dr Ziaul Haq Yousafzai, former Islamia University Azad Kashmir Vice Chancellor Dr Ishaq Qureshi, former Karachi University Baitul Quran Chairman Dr Fazal Ahmad, International Islamic Education Board Director Dr Mohsin Naqvi, Ruet-i-Hilal Committee Chairman Mufti Muneebur Rehman, Government College Sheikhupura Assistant Professor Matloob Rana, Islamabad Model College Assistant Professor Shahid Haseeb, Jamiatul Hujjat Islamabad Professor Sajid Ali Subhani, and Islamabad Model College for Girls Assistant Professors Fakhira Arshad, Shameem Kausar and Rasheeda Amjad. It was assisted by an advisory committee that included Dr Abdul Khaliq Peerzada, who got his PhD from Cairo's Al-Azhar University, Dr Maznoor Ahmad, rector of the International Islamic University Islamabad, and noted scholar Javed Ahmad Ghamdi.
The Tanzeem-i-Islami (TI), an NGO founded by the late Dr Asrar Ahmed, objected to the revised curriculum, noting that Quranic verses from Surah Anfaal, Surah Mumtahina and Surah Al-Ahzab concerning jihad were no longer included. Some teachers' groups supported the TI on the issue.
A PTB official told The Tribune that Chief Minister Shahbaz Sharif had chaired a meeting at the end of March that included TI officials, the education secretary and the PTB chairman. "The chief minister accepted the TI's demand that the revised book not be used this year. PTB Chairman Shaikh Izhar had pointed out that not using the new books and reprinting the old ones would cause a Rs 60 million loss," the PTB official said. Izhar was transferred from the PTB two days after the meeting and the board has been without a full-time chairman since, he added.
Another PTB official in the Curriculum Wing said that the jihad verses had not been removed from the curriculum entirely, merely moved to the syllabus for class 11 (intermediate).
Asked what objection the TI had to the jihad verses being moved to two years later in the curriculum, TI Public Relations and Publishing head Mirza Ayub Beg said that the matter had been settled and he did not wish to explain.
Schools Education Secretary Aslam Kamboh said the government had decided to go with the old curriculum to avoid controversy. He said it was important for Islamiat textbooks to have support from ulema.
"The newly revised book will go into stock and maybe a decision will be made to use them in the next academic year. Otherwise we can use it as a supplementary document or something," he said. "Next year, we will again seek a consensus and then decide about the newly revised book."

 

[ejazr]

Pak textbooks tone down jihad, not anti-India stand

School textbooks in Pakistan may have toned down the element of jihad, but they still remain permeated with an undisguised anti-India and anti-minority sentiment, a report by Pakistan's Jinnah Institute has said.

The US-backed efforts to "purge" school textbooks have resulted in a lot of material on jihad and the supremacy of Muslims over non-Muslims being "discreetly removed" or "toned down". From textbooks that had content like "jeem se jihad" and "kaaf se kaafir", now "jihad gets a passing reference as one of the basic principles of Islam with no details given except the definition of the concept and its various forms". Jihad has not been excluded, but an effort has been made to tone down the connotations of violence that it has come to be associated with. Also, a 'shaheed' (martyr) is glorified for his 'sacrifice' but use of violence is not idolised.

However, the all-pervasive emphasis on ideology and "Nazariya-i-Pakistan" continues to "dominate" the tone of the texts and "no words are minced in attributing all the ills that ever befell Pakistan to Hindus", the report says.

The Jinnah Institute is chaired by Sherry Rahman, who is also a member of the National Security Committee of the National Assembly of Pakistan and has earlier served as a minister.

The report says there is still a "lack of genuine commitment on the part of authorities", and the current changes are inadequate" as they "fail to uphold the intent of the reform as the shifts are neither substantive nor pervasive". The anti-India sentiment looms as large as before. The report says that "while the non-Muslims have been spared somewhat in the social studies books, India and Hindus still have to bear the brunt of the state's historical narrative".

Sample this excerpt from a chapter on the ideology of Pakistan in a Grade VIII textbook: "The Hindu belief was that only a Hindu nation could live in the Indian subcontinent. Other nations should become a part of the Hindu nation or leave India. Many Hindu extremist parties such as Arya Samaj were working against the Muslims since the 19th century and even fifty years after the creation of Pakistan, these organisations continue working to erase the Muslims existence from the region".

Similarly, a Nation Book Foundation textbook for Grades IX and X attributes the emergence of Bangladesh to former prime minister Indira Gandhi's regional ambitions and rebellion by the Hindus of East Pakistan.

The Sindh Textbook Board's Urdu textbook for Grade VIII, the report says, turns out to be a collection of writings that drive home the importance of Islam, nationalism and anti-India sentiments.

 

[Ray]

US may have been a catalyst, but it is Pakistani intellectuals who have been at it.



SDPI report "The Subtle Subversion: The State of Curricula and Textbooks in Pakistan".

s report is the result of a study conducted by SDPI with the help of a number of educationists and concerned citizens of the country in the year 2002. The study looked into the then in force curriculum documents and school textbooks as well as those curriculum documents that were most recently formulated but had not been implemented yet. The objective of the study was to identify problematic contents of textbooks and to ascertain if the curriculum formulation was the source of such contents. The subjects chosen were those which can offer a greater space for political and ideological
manipulation.

States quite often use formal education as a tool to disseminate and perpetuate their political messages. In the Pakistani context, the use of education as a political tool intensified after 1971 mainly due to the demands of redefining Pakistan after the political crisis of East Pakistan and emergence of Pakistan as a truncated country. The military government of General Zia ul Haq after the coup in 1977 had its own problem of legitimacy, which it tried to guise in an overarching quest for Islamization of the society.

Education was among the first of its victims. Religious political parties became enthusiastic partners in this quest. In the educational sphere, this amounted to a distorted narration of history, factual inaccuracies, inclusion of hate material, a disproportionate inclusion of Islamic studies in other disciplines, glorification of war and the military, gender bias, etc. Subsequent governments either failed to check these harmful deviations, or willingly perpetuated them.

This study is by no means the first to point out these issues. The civil society of Pakistan reacted almost immediately to the Zia government's policies of Islamization of education.

A number of educationists wrote articles, research papers and books highlighting the way in which the educational space was being usurped by blatant indoctrination. The first question they addressed was regarding distortions in history, and the contributions of Pervez Hoodbhoy, K. K. Aziz, I. A. Rahman, Mubarak Ali, and A. H. Nayyar were noteworthy. The first known work on the deliberate distortion of history for ideological reasons was from Pervez Hoodbhoy and A. H. Nayyar1, pointing out the policy directive that had brought about the change and the subsequent distortions entering the Pakistan
Studies textbooks, the foremost target of the process of Islamization of education.
Soon
thereafter, the Lahore-based Society for the Advancement of Education (SAHE) produced a report in 1986 on Pakistan's curriculum based on a countrywide consultation involving a number of eminent educationists of the country2. Mubarak Ali, through his thought provoking works, brought forth the distortions, inaccuracies and biases in textbooks through his books3, newspaper articles4 and booklets both in English and Urdu.

K.K. Aziz also pointed out errors in history textbooks in a chapter of his book Historians of Pakistan, published in the early 90s5. In another famous book on the subject, Murder of History in Pakistan, Professor Aziz analysed in detail 66 school textbooks and identified historical errors and inaccuracies6.
Renowned human rights activist and journalist, I. A. Rahman has also touched upon the issue of historical distortion in textbooks regarding the tragedy of 1971 (Fall of Dhaka)7.

The earliest work on gender bias in textbooks emerged from Simorgh and Aurat Foundation, NGO's that specialize in women related issues.8
In 1993 Rubina Saigol conducted a content analysis of language and social studies textbooks to find out the amount of hate material, and nationalistic and militaristic ideologies packed in the textbooks. In her Ph.D. thesis in the early nineties and subsequently in her various research papers, books and monographs, she conducted a detailed analysis of social studies, civics, history and Pakistan Studies textbook. She also identified such additional categories of problems in curriculum and textbooks as 'glorification of the military', and did a comparative analysis of textbooks from the pre-
Ayub period, Ayub era and the Bhutto era.9

Several other writers also highlighted the issues, among them were Tariq Rahman10, Khurshid Hasanain11, Yvette Rosser12, Ahmed Salim13 Zafarullah Khan14 and Ajmal Kamal15. Shaheed Zulfikar Ali Bhutto Institute of Science and Technology (SZABIST) brought out a collective study on the contents of Pakistan Studies textbooks from school to the university level.16 More recently, The Social Policy and Development Centre, Karachi has published a comprehensive report17 on the state of education in Pakistan containing also a critique of the learning material.

Lastly, it was also deemed essential to make a collective study in order to bring together all the various perspectives from which individual analysts had looked at the educational material.

The initiative at SDPI was taken by A. H. Nayyar and Ahmed Salim and joined in by Mohsin Babbar, Ayesha Inayat and Aamna Mattu. A research project was developed and such educationists who had expressed their opinion on the issue were invited to be a part of it. They were university professors, school and college teachers, and members of civil society organisations in the private sector. Their names are listed in "¦.. Two 2-day workshops were held. In the first workshop, ideas were formulated, areas of focus were defined, and tasks assigned to the program participants to take home and bring back their studies in the second workshop three weeks later. It was also decided to focus only on the subjects of Social Studies, Pakistan Studies, Urdu, English and Civics. Most of the participants brought their in-depth studies of the learning material in the second workshop. Their contributions, which were scrutinised and discussed in detail collectively, have become the source of the contents of this report. While everyone had something to contribute, some like Rubina Saigol, Neelum Hussain, Seema Pervez, Zarina Salamat, Haroon Nasir, to name a few, contributed more than others. Among them too, the well-focused written contributions of Rubina Saigol formed the mainstay of several chapters of this report. The second workshop also assigned the task of preparing detailed analyses based on the collective contributions to some participants. These appear in the report as chapters in the name(s) of the writer(s).


The March 2002 revision of curricula undertaken by the Curriculum Wing of the Ministry of Education did not address the problems that existed in earlier curriculum documents.

In some cases, these problems are now even worse.

Our analysis found that some of the most significant problems in the current curricula
and textbooks are:

􀁸􀀃 Inaccuracies of fact and omissions that serve to substantially distort the nature and significance of actual events in our history.

􀁸􀀃 Insensitivity to the existing religious diversity of the nation

􀁸􀀃 Incitement to militancy and violence, including encouragement of Jehad and Shahadat

􀁸􀀃 Perspectives that encourage prejudice, bigotry and discrimination towards fellow citizens, especially women and religious minorities, and other towards nations.

􀁸􀀃 A glorification of war and the use of force

􀁸􀀃 Omission of concepts, events and material that could encourage critical selfawareness
among students

􀁸􀀃 Outdated and incoherent pedagogical practices that hinder the development of interest and insight among students


To give a few examples:

The books on Social Studies systematically misrepresent events that have happened throughout the Pakistan's history, including those which are within living memory of many people.

This history is narrated with distortions and omissions. The causes, effects, and responsibility for key events are presented so as to leave a false understanding of our national experience. A large part of the history of South Asia is also omitted, making it difficult to properly interpret events, and narrowing the perspective that should be open to students. Worse, the material is presented in ways that encourage the student to marginalize and be hostile towards other social groups and people in the region.

The curricula and textbooks are insensitive to the religious diversity of the Pakistani society. While learning of Islamiat is compulsory for Muslim students, on average over a quarter of the material in books to teach Urdu as a language is on one religion. The books on English have lessons with religious content. Islamiat is also taught in Social Studies classes. Thus, the entire is heavily laden with religious teachings, reflecting a very narrow view held by a minority among Muslims that all the education should be essentially that of Islamiat.24

There is a strong current of exclusivist and divisive tendencies at work in the subject matter recommended for studies in the curriculum documents as well as in textbooks.

Pakistani nationalism is repeatedly defined in a manner that excludes non-Muslim Pakistanis from either being Pakistani nationals or from even being good human beings.

Much of this material runs counter to any efforts at national integration.The Constitution of Pakistan is cited but misinterpreted, in making the reading of the Qur'an compulsory in schools. The Constitution requires the compulsory reading of the Qur'an for Muslim students alone, but in complete disregard of this restriction, it is included in the textbooks of a compulsory subject like Urdu which is to be read by students of all religions. The Class III Urdu textbook has 7 lessons on Nazra Qur'an and its translations. The Urdu and Social Studies curricula even ask for all the students to be
taught Islamic religious practices like Namaz and Wuzu.


Besides severe pedagogical problems like uneven standards of lessons in books on English and Urdu languages and bad English even in the English language books, glaring contradictions exist in books on Social Studies. Together, these factors make it almost impossible for students to develop critical and analytical skills.

The curriculum as well as textbooks excessively emphasize the "Ideology of Pakistan"which is a post-independence construction devised to sanctify their politics of those political forces which were initially inimical to the creation of Pakistan


http://www.teachereducation.net.pk/reports/rp22.pdf

 

[blank_quest]

Text Books in Pakistan & Religious Intolerance

Asian Social Science

Asian Social Science ​

Vol. 7, No. 5; May 2011



Published by Canadian Center of Science and Education 145

Content Analysis of Textbooks of Social and Pakistan Studies for

Religious Tolerance in Pakistan ​

Dr. Safdar Rehman Ghazi (Corresponding author)

Assistant Professor, University of Science and Technology, Bannu, Pakistan

E-mail: [email protected]

Gulap Shahzada

Lecturer, University of Science and Technology, Bannu, Pakistan

Ismail Khan

M. Phil Scholar (Education), University of Science & Technology, Bannu, Pakistan

Muhammad Nauman Shabbir

M. Phil Scholar (Education), University of Science & Technology, Bannu, Pakistan

Muhammad Tahir Shah

M. Phil Scholar (Education), University of Science & Technology, Bannu, Pakistan

Received: October 5, 2010 Accepted: November 30, 2010 doi:10.5539/ass.v7n5p145

Abstract

This study was conducted with the objectives of identif ying the content that promotes religious tolerance,

intolerance and streng th/weakness of concept of religious tolerance in Social Studies and Pakistan Studies

textbooks. This study was delimited to the content analysis on religious tolerance and into lerance of Social

Studies textbook of 8 the Class and Pak Studies textbooks of 10 the class published by the NWFP textbook board

Peshawar, Pakistan. In the light of the curriculum draft, the content of both subjects of both classes was analyzed

in the light of using qualitative methods. In the curriculum draft, three objectives on religious tolerance for

Social Studies (Enhance Sympathy fo r other people, Love for humanity, and Service for mankind) and two

objectives (Lay emphasis on the right and obligation of th e citizen of an independe nt and sovereign state, and

Inculcate awareness about the multicultural heritage of Pakistan so as to en able the students to better appreciate

the social cultural diversity of Pak istani society and used to with the idea of unity of diversity in our national

context) for Pakistan Studies were found. The Social Studies objectives were translated only in one lesson and

the two objectives of the Pakistan Studies were translated on ly in three lessons in the text books. There were

some supportive material on tolerance and intolera nce. It is recommended that the intolerance and hate

supportive material should be excluded and more tolerance supportive material should be included. The religious

tolerance material should be prop agated through educational institution s and media. Further research is also

recommended for the content analysis of other textbooks at every level of education in Pakistan.

Keywords: Tolerance, Religious tolerance, Social studies, Pakistan studies, Textbooks, Intolerance, Peace

education

1. Introduction

The present world is replete with a number of miseries of which intolerance reigns su preme. It may also be

termed as prejudice and narrow-mindedness. The ultimate result of intolerance or in other words religious

fanaticism is extremism which is the major concern of the day and the root cause of prevailing unrest in the

world (Schweitzer, 2007).

In the Oxford Advanced Learners Dictionary (2005)," tolerance means (i) the act or practice of tolerating




Asian Social Science Asian Social Science Vol. 7, No. 5; May 2011



ISSN 1911-2017 E-ISSN 1911-2025 146



especially sympathy or indulgence for belief or practices differing from one's own." (ii) "Capacity for enduring

or adapting as to poor environment." The Encyclopedia of Britannica (1974), interprets religious tolerance as

intellectual and practical acknowledgement of the right of others to live in accordance with religious belief that

are not accepted as one's own. In the view of Amir, (2004), Tolerance could interpreted as, "the people whose

ideas and belief are not in accordance with our own, must be respected, tolerated and accepted open heartedly".

Religious tolerance means, "Let the individual to profess religion of his choice, and have the right to give full

freedom of worship, and faith" (Ali, K 1986). According to Ali, M (1998) when individual began to believe their

religious views, the term muslim and non muslim were co ined for sectarian division. Such individual becomes

staunch believer of his faith and out costs others from his social circle and looks down upon them as transgressor

and sinners. As a result his outlook is completely changed and he thinks of other people as worthless fellows and

throws them out of humanity. He tries to impose his own ideas either by violence or by propagation and if they

refuse to follow his ideas, then he inflicts upon them with mental torture, violence and pressure and try to

humiliate them.

Allah says in the Holy Quran:

Let there be no compulsion in religious truth stands out from error. Whoever rejects evil and believes in Allah

hath grasped the most trustworthy hand holds that never breaks. Once the Prophet Muhammad (peace be upon

him) said "He who harm a Jew or a Christian will find me his opponent on the day of Judgment (Sunan Abu

Dawud).

From historical perspective it is interesting to note that when the prophet of Islam Muhammad (PBUH), began

his mission among the pagans of Makkah, he invited them into the new faith despite their hostile attitude and

response, Since Islam itself began inviting and persuading people to embrace it on merit, of its rationality and

truth. In other words, if Islam is to remain true to its own beginning it can be accepted to validate the freedom of

belief (Ali M. 1998).

In Rida view (1986), confession to the faith (Iman) is not valid if it is not voluntary, therefore wherever

confession to the faith is obtained through compulsion, it is null and void. According to Kuftaro (1985), in the

first century of the Hijrah, we assurely infer that those Christian tribes that did embrace Islam did so of their

own choice and free will. The Christians, Arabs of the present day, dwelling in the midst of Mohammedan

population are a living testimony of his toleration.

According to Nayyer and Salim (2003), before 1978 text books were not based on one religions philosophy. But

there were basic objectives presented in the curriculum shows that Pak istan was multicultural Islamic state and

non muslim were equal citizen under the constitution. Kafter (1978), in his study explains that there were few

objectives in the curricu lum for included material that gives concept of separation between the worldly and

religious and stresses that all the material be presented from Islamic point of view and hate be created against the

Hindus of India. The Hate material should not be included in the text books, so as to make the country free of

intolerance and be good nation with neighbor country. The outline of tolerance in Islam shows that Islam

abhors/rejects all types of coercion in matters of faith. but now we see a colossal change at gl obal level that

marks increasing intolerance leading to terrorism among re ligious extremists. This tendency is also reflected in

textbooks thought at schools and madrassa's working under the influence of extremists.

2. Objectives of the Study

This study was conducted with the following objectives:

1. To identify the content of the Social Studies and Pakistan Studie s textbooks that promotes religious

tolerance and intolerance.

2. To find out the strength an d weakness of the concept of religious tole rance in Social Studies and Pakistan

Studies textbooks.

3. To propose suggestions to improve the content on religious tolerance in Social Studies and Pakistan Studies

textbooks.

3. Delimitations of the Study

Keeping in view the availability of time and resources this study was delimited to the content analysis on

religious tolerance of Social Studies textbook of 8 th Class and Pakistan Studies textbook of 10 th Class published

by NWFP Textbook Board, Peshawar, Pakistan 2009.






Asian Social Science Asian Social Science Vol. 7, No. 5; May 2011



Published by Canadian Center of Science and Education 147



4. Methodology

In the light of curriculum draft of So cial Studies and Pakistan Studies at Grades 8 th and 10 th developed by

Curriculum Wing Ministry of Education, the material on religious tolerance and intolerance was analyzed in the

textbooks of Social Studies Grade 8th and Pakistan Studies Grade 10th 2009 published by NWFP Textbook Board,

Peshawar using qualitative methods. Both books intolerance material is shown in the Appendix-A and

Appendix-B respectively.

5. Results and Discussion

The major purpose of the study was to investigate and analyze the content of Social Studies and Pakistan Studies

on religious tolerance at grades 8 th and 10 th respectively. To achieve the objectives the researchers critically

analyzed the relevant content and material of the concerned textbooks of Social Studies and Pakistan Studies.

In the light of the related literature and the extensive review of the concerned textbooks the following

conclusions were drawn:

1. It was concluded that Islam is fully in favour of and strongly supports religious tolerance. Islam is the

greatest advocate of religious tolerance and lo-existence as compared to all other religions.

2. In the curriculum draft three objectives for Social Studies and two objectives for Pakistan Studies reflect

religious tolerance.

3. From the intensive analysis of both the textbooks of Social Studies and Pakistan Studies, it can be inferred

that in Social Studies respective objective on religious tolerance are translated only in one lesson while in

Pakistan Studies in three lessons/units.

4. No behavioral objective was in support of religious intolerance but some intolerance supportive contents and

materials were found.

6. Recommendations

1. Both textbooks have some content regarding intolerance it should be revised and adequate basic religious

tolerance material should be included.

2. For peace and eradication of external and internal crises, it is recommended that religious tolerance material

should be propagated through educational institutions and media.

3. Further research is recommended for the content analysis of textbooks of Social Studies and Pakistan

Studies at every level of education in Pakistan.

4. It is also recommended that the curriculum draft for Social Studies and Pakistan Studies developed by the

Curriculum Wing Ministry of Education should also be revised and more religious tolerance supportive

behavioral objectives may be included.

5. Research studies are also recommended for other subjects at every level so that the intolerance content may

totally be eliminated from the textbooks for promoting peace in the world.

6. Whereas the current global perspective demands that we avoid hate material in our school textbooks and

instead we should promote feelings of love and fraternity with our neighbour India and other world community

in general.

References

Ahmad, F. Javid, A. & Saeed, M. (2009). Pakistan Study, Grade 10 th (Textbook) N.W.F.P. Textbook Board,

Peshawar, Pakistan.

Ali, K. (1986). A study of Islamic History. Naeem Publishers, Al- fazal Market, Lahore. P. 42-43.

Ali, M. (1998). What History Say. Lahore Fiction House, P. 17.

Amir M. (2004). Three Religions and Religious Tolerance, Unpublished Thesis, In stitute of Islamic Studies,

University of Karachi, Pakistan. P. 19.

Encyclopedia of Britannica. (1974). Macromedia Ready Reference, Tug, P. 400.

Holy Quran, The Cow, Sura 2, Verse 256.

Kuftaro, A. (1985). [Online] Available: http://www.kuftro. Org/English/wot/Islam and Religious tolerance.

Nayyer, A.H. & Salim A. (2003). Sustainable Development Policy Institute (SDPI) liberal forum Islamabad.

Oxford Advance Learners Dictionary. (2005). Oxford University Press, 7th ed, P. 1615.




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ISSN 1911-2017 E-ISSN 1911-2025 148



Pakistan. [Online] Available: Sustainable Development Policy Institute, [email protected].

Rida, R. (1986). Tafsir -al- Manar, XI, 484 Beirut: Dare -al- Ma rifah, P. 356.

Saeed, F. (2009). Social Study (Textbook) Grade 8th, N.W.F.P Textbook Board, Peshawar, Pakistan.

Schweitzer, F. (2007). Religious Education. British Journal of Religious Education, Vol. 29, P.89-100.

Sunan Abu Dawud, Vol. 2, P. 255.

Table 1. Analysis of behavioral objectives statements on religious tolerance in the textbook of Social Study for

Class 8th

S.No. Ob jectives Lesson Headin g/Topic



1. Sympathy for other

people



*Aqwame Mutahida

**(United Nations

Organization)



*Aqwame Mutahida

Ky aghraz wa maqaseed

**(Aims and objectives of

United Nations Organization)



2. Love for humanity

*Aqwame Mutahida

**(United Nations

Organization)



*Bainol Aqwami Masail

**(International Problems)

*Aqwame Mutahida ka Kirdar

**(Performance of United Nations

Organization)



3. Service for mankind

*Aqwam Mutahida

**(United Nations

Organization )



*Security Council

**(Security Council)



*Urdu terminology

**English terminology

Table 1 shows that there were three behavioral objectives related to religious tolerance that were translated only

in one lesson "United Nations Organization" under four headings/topics.

Table 2. Analysis of behavioral objec tives statements on religious tolerance in the Textbook of Pakistan Study

for Class 10th

S. No Objective Lesson Headin g/Topic

1





Inculcate awareness about the

multicultural heritage of Pakistan so

as to enable the students to better

appreciate the social cultural

diversity of Pakistani society and

used to with the idea of unity of

diversity in our national context



*Pakistan ki Nazaryati

Asas

**(Ideological Basis of

Pakistan )

*Pakistan aik Flahi

Mumlikat

**(Prosperity of

Pakistan)



*Ismlami Muashray ki Khususiat

**(Characteristics of Islamic

Society)

*Hamara Qumi kirdar

**(Our national role)

* komi Maqasid

**(National Objectives )



2 Lay emphasis on the right and

obligation of the citizen of an

independent and sovereign state





*Pakistan ki Saqafat

**(Pakistani Culture)

*Pakistan aik Flahi

Mumlikat

**(Prosperity of

Pakistan)



*Hamary Cultural ky Hadowhal

**(Our cultural traits)

*Almi Aman aur Bychara

**(World peace and brotherhood)

*Muthwazen muoshra

**(Balanced Society)

*Urdu terminology

**English terminology

Table 2 reflects that there were two behavioral objectives which were related to religious tolerance; the first one

is translated in the lessons of "Ideological Basis of Pakistan" and "Pakistan as a welfare state". The second is

translated in the lessons of "Pakistani Culture" and in the "Pakistan as a welfare state". These were

represented/realized under six headings/topics.




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Published by Canadian Center of Science and Education 149



Appendix-A

EXTRACTS ON HATE MATERIAL IN TEXTBOOK OF SOCIAL STUDIES OF 8TH CLASS

Extract from Unit No: 7: Unit Name: Ideology of Pakistan, Heading: Ideology of Pakistan

Due to Hindus majority Muslim religion and their nationality were at stake In un ited India; therefore, the

creation of Pakistan was indispensable. Sir Sayed Ahmad Khan and Allama Muhammad Iqbal presented the idea

of Pakistan; due to Hindus insolent behavior towards Muslims. Hindus believed that there lived only one nation

in the sub-continent, I-e Hindus, the other nations should merge in that, otherwise they may quit India. They held

this view since the decline of Muslim s rule in India. A number of Hindus extremist organizations i.e. "Arya

Samaj" were propagating against Muslims .Infect Hindus extremist as Hindu "Maha Saba" "Reshtria Civic Sing"

pared the way for the two nations theory. And Since th e inception of Pakistan these extremist organization are

adamant to root out Muslim from the subcontinent, Demolition of Babry mosque and the riots of Gujrat are the

clear manifestation of Hindu's bias. Hindus nationalists are trying to wipe out not only Muslim but all

none-Hindus and due to this hegemonic behavior and policies Christian and other minorities' was also worst

sufferer. "Shaddi" and "Sanghten" movements were started to convert all non-Hindu nations to Hinduism. The

current geo-political scenario in India resem bles, that prevailed one and ha lf a century ago. Actually these

extremist activities of Hindus, unintentionally paved the way for the creation of Pakistan movement. The Muslim

had to start movements like "Tanzeem" and "Tableegh". Although Sir Syyed Ahmad Khan, Allama Iqbal, and

Quaid Azam were the enthusiastic champions of the Hindu Muslim unity but the prejudiced attitude of Hindus

compelled them to redress their views and they presented the idea of Pakistan (P.91).

Extract from Unit No: 7: Unit Name: Ideology of Pakistan, Heading: Freedom War 1857 to Full Freedom of

1947

Similarly, in context of causes of the freedom war of 18 57, we argue that amongst the various European nations

that invaded the South Asia, the English were the most cunning. On account of their superb intriguing and

hypocrisy not only they dominated the other European nations but also snatched the thousand years rule from the

land of the Muslim. Though the Muslim was so de plorable but they maintain th eir freedom and suzerainty in

India, they rose against the English and waged war-against them, which is known as of freedom of 1857 (P.92).

Subheading: Freedom War 1857 to 1906

English term this war as "Ghadar" meaning "the protest" and the freedom fighters as "Baghi" meaning "the

Protestants" or Rebels. Christian mi ssionary: while preaching Christianity the priest and clergymen used to

praise Christianity and talked ill of other religions (P.93).

Subheading: Preaching of Christianity

No one could bore blasphemy against his religion. But the English officers encouraged the priests and participate

in their meeting (P.93).

Subheading: Army Causes

The salaries of other nation's particular the Muslim were less than English solider emergency allowance was

also stopped during the war period in 1856. An act was passed for Hindustani Muslims Soldier that they could be

sent everywhere for war they needed. The discriminated law was resisted by the Muslims soldier and considered

it as blasphemy act. Similarly, the freedom war of 1857 was the reaction of the Muslims of the subcontinent

against the intrigues and hypocrisy of the English when they first stepped into the subcontinent (P.94).

Subheading: Immediate Causes

A new Rifle was introduced in 1857; which cartridges was made of blubber and first it should be cut by mouth to

be fired; In fact this was the lard of pig. The soldier who refused, they would fire (P.94).

Subheading: Revenge and Punishment

Revenge was made by the English man after the freedo m war particularly Muslim were targeted. Some English

men were so revengeful that they sew the dead body of the Muslim into the skin of the pig and threw it into the

river. Some dead bodies of Muslim were tied with m outh of the "canon" and fired, some were burned. The

Muslim women were molested and innocent children were killed. Majority of Muslim were swept from Delhi.

Only one fourth was lift there (P.95).

Subheading: Two Nations Theory

Notorious Hindus biased leader RaJ Gopal Acheria presented the separate Muslim state in the west of Sind River

after the failure of the freedom war of 1857. The Muslim becomes tyranny of the Englishmen. Due to cunning,

Hindus took dominant over Muslim (P.98).

Subheading: Foundation of Muslim League




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Province of Bengal was divided into two separate provinces its advantages went to Muslim, as the divisions were

announced the Hindu rejected it and tried to cancel the division (P.100).

Subheading: Organization of Muslim League

Election was held in 1937 in the sub continent, the province where Hindus were in majority was given the

ministries. These ministers treat Muslim very cruelly. Prejudice was ma de to the Muslim in the field of culture,

trade, religion even in Governmen t Services Hindu ruined th e rights of the Muslim everywhere. They issued

orders of saying, their national song in Muslim educ ational Institution. Hindu lead er were engaged in horse

trading of Muslim leader from Muslim League. And Hindu clearly announced that those Muslim will become the

Minister of the House who resign from the Muslim League. When Hindus became the ruler, they reject the Urdu

because of Muslims Language and adopted Hindu Language. They compelled the Muslim children to respect the

picture f Gandhi and also the worship of idols (P.104).

Appendix-B

EXTRACTS ON HATE MATERIAL IN TEXTBOOK OF PAKISTAN STUDY OF 10TH CLASS

Extract from Unit No: 1, Unit Name: Ideological Basis of Pakistan, Heading: Concept of Democracy in

Pakistan

Subheading: Ideology of Pakistan

The British damaged the Islamic values with the help of Hindus and promoted western values in sub continent.

This ill treatment greatly shocked the Muslims (P.4).

Heading: Ideology of Pakistan in the Eyes of Quaid-e-Azam and Allama-Iqbal

Subheading: Ideology of Pakistan in Quaid-Azam Views

The Muslims of South Asia realized that their national identity is at threat so they opted fo r the solution of the

problem. As for as to free from British, it was also necessary to get free from Hindus. The Hindu society was

racially segregated. A Society where low caste was to thirst for justice; how it was possible for the Muslims of

the United India (P.6).

Extract from Unit No: 2 : Unit Name: Settlement of Pakistan, Heading: Rectificational Movements,

Subheading: Aligarh Movement 1857

After the war of independence 1857 the Muslims were treated very badly in the sub continent. It directly affected

economic, religious, political and educational condition of Muslim. This was a very cru cial stage for Muslims

and for Sir Syed Ahmad Khan too (P.12).

Subheading: Two Nations Theories

This was a very crucial stage for Muslims. Sir Syed Ahmad Khan took the leadership of Muslim, Smelt a rat and

changed their own vision for the future (P.13).

Subheading: Struggle for Independence in the Provinces

After the victory in the war of independent 1857 the Biritishers treated the Muslim badly due to cruel treatment

of British, a hate and distrust have been created in the Muslims hearts and souls. Muslim wanted to set

themselves free from their clutches (P.15).

Extract from Unit No: 3: Unit Name: Islamic Republic of Pakistan, Heading: Causes for the Separation of

East Pakistan and the Role of Indian Government

In the early stage India was not in a position to compliment (recognition) Pakistan and tried his best to damage

Pakistan. India created hate in the heart of Pakistani people (P.29).

Subheading: Economic Deprivation

Ill emotion was created in the hearts of East Pakistani people against west Pakistani people in all India radio

programs (P.31).

Subheading: Army Action in East Pakistan

When Pakistan came into exist with contrast of his views; they tried his best to weak and damage Pakistan. East

Pakistani Hindu excited the inhabitant against west Pakistani people (P.31).

Subheading: Hindustani Attack

The western powers were get-together with Jews to eradicate Islam and Muslim (P.32).

[pdf]https://dl.dropbox.com/u/100671923/10356-31345-1-PB.pdf[/pdf]

Original link to pdf

:thumb:

 

[blank_quest]

Re: Content Analysis of Textbooks of Social and Pakistan Studies for Religious Tolera

This is the proof that how distorted study materials of Pakistani School Boards spreads religious intolerance!:thumb:

 

[agentperry]

Re: Content Analysis of Textbooks of Social and Pakistan Studies for Religious Tolera

why to go into such deep study when we know that pakistan have self taught mechanical engineers and other branch engineers who are going on with miraculous inventions( basically they are mechanics but they are overglorified by fellow pakis) and their phds coming out with jinns for energy theories so its fine to see such talibani material oops textbooks being circulated in pakland

 

[Virendra]

Re: Content Analysis of Textbooks of Social and Pakistan Studies for Religious Tolera

Are they textbooks? The English is seriously screwed up in every second line.

 

[W.G.Ewald]

Re: Content Analysis of Textbooks of Social and Pakistan Studies for Religious Tolera

Are they textbooks? The English is seriously screwed up in every second line.

The original material was apparently translated into English.

The Social Studies objectives were translated only in one lesson and

the two objectives of the Pakistan Studies were translated on ly in three lessons in the text books.

 

[Zarvin]

Re: Content Analysis of Textbooks of Social and Pakistan Studies for Religious Tolera

According to Ali, M (1998) when individual began to believe their

religious views, the term muslim and non muslim were co ined for sectarian division. Such individual becomes

staunch believer of his faith and out costs others from his social circle and looks down upon them as transgressor

and sinners. As a result his outlook is completely changed and he thinks of other people as worthless fellows and

throws them out of humanity.

That is incorrect, every religion has the concept of a believer and a non-believer, being a staunch follower of any religion doesn't necessarily mean you feel you are superior to followers of other faiths. I was just reading an interesting article earlier which highlights this point.

Lest I may be accused of being communal, I should clarify that until I came to Delhi to pursue my higher studies I had never felt that as a Hindu I was different from a Muslim. In fact, once we had a land- lady in my home state Odisha who was a Muslim and she often went to my orthodox village and lived with my family for days together. She was a proud Muslim and my parents were proud Hindus, but that did not matter in their staying together in the same house for days. Being orthodox does not mean being communal. It meant that you practice your rituals and respect and facilitate others to practice theirs. My definition of communalism is denying somebody his or her due because of his religion (or caste or ethnicity). Likewise, promoting some body not because of his or her talents but because of his or her ethnicity is communalism. In a truly secular country, everybody should be equal in every sense of the term and anybody denying this equality must be given the harshest possible punishment.

Another partition? » Indian Defence Review

 

[Zarvin]

Re: Content Analysis of Textbooks of Social and Pakistan Studies for Religious Tolera

This was a very crucial stage for Muslims. Sir Syed Ahmad Khan took the leadership of Muslim, Smelt a rat and

changed their own vision for the future (P.13).

 

[Daredevil]

Re: Text Books in Pakistan & Religious Tolerance

The real authority on religious intolerance and hatred in text books of Pakistan us by AH Nayyar. You can read the report here

[scribd]104110617&access_key=key-1wzueh8vqz2az7f7pi7w&page=1[/scribd]

 

[Vikramaditya]

School curricula: "Hate content in pakistan's textbooks"

'People of other religions busy in useless activities during religious festivals': So say Pakistan's school books

LAHORE: National Commission for Justice and Peace (NCJP) has conducted a content analysis of the revised curriculum of Punjab and Sindh textbooks for 2012-2013 for inclusion of biased and discriminatory content against religions other than Islam.
The findings reveal excessive use of the words Hindu, Christian and Jew while discussing the history of Pakistan and Islamic Studies, which portray the said faiths in a negative light.
For example, an Islamic Studies book of Sindh board for class 5, in a chapter on Eid (religious festivals), includes a line saying, "People of other religions usually stay busy in useless activities during their religious festivals. There is no concept of God or submission among them."
The chapter "Pakistan, an Islamic State" in the same textbook of Punjab board includes this line: "Hindus harmed Muslims in every way."
The content analysis has been published in Urdu to generate a debate on how the inclusion of discriminatory content in curriculum sows seeds of hatred, and to ensure that the review reaches maximum people.
Number of chapters with biased content
PUNJAB:
Class 1: General Knowledge – 1 out of 30 chapters (3.33%)
Class 5: Pakistan Studies -–1 out of 11 chapters (18%), Urdu – 2 out of 33 chapters (6.06%)
Class 6: History – 2 out of 5 chapters (20%)
Class 7: Pakistan Studies – 1 out of 10 chapters (10%)
Class 8: Urdu – 3 out of 43 chapters (6.9%), Pakistan Studies – 4 out of 13 chapters (30.76%)
Class 9 and 10: Urdu Grammar – 3 out of 9 chapters (33.3%)
Class 9: Pakistan Studies – 3 out of 4 chapters (75%)
Class 10: Urdu compulsory – 1 out of 32 chapters (3.12%), Pak Studies – 3 out of 10 chapters (30%)
Total number of chapters with biased and discriminatory content: 28 out of 204, which make up for 13.7% of the content.
SINDH:
Class 2: Urdu – 1 out of 39 (2.6%)
Class 5: Islamic Studies – 3 out of 4 (75%)
Class 6: Islamic Studies – 1 out of 5 (20%), Urdu – 3 out of 33 (9.09%)
Class 7: Pakistan Studies – 2 out of 9 (22.2%), Islamic Studies – 2 out of 5 (40%)
Class 8: Urdu – 7 out of 40 (17.5%), Pakistan Studies – 1 out of 9 (11.1%)
Class 9 and 10: Urdu – 1 out of 25 (4%), Pakistan Studies – 1 out of 10 (10%)
Total number of chapters with discriminatory content: 22 out of 179, which make up for 12% of the content of curriculum.
Comparison between revised curricula of 2009-11 and 2012-2013
SINDH:
The NCJP analysed that the syllabus being taught at government schools in Sindh includes a higher number of mentions which can be categorised as discriminatory. Number of chapters with discriminatory content in 2009-11 was 11, but in 2012-13 there are 22.
The marked increase is due to the addition of mentioned content in syllabus of Urdu for classes 9, 10, 8, 5, 6. However, the Islamic Studies book of class 7 and Pakistan Studies of class 8 do not include the discriminatory content from the 2009-2011.
PUNJAB:
In Punjab, the number of chapters with discrimination towards minorities has increased from 11 in 2009-11 to 22 in 2012-13.
The analysis shows that in 2009, the number of lines with religious bias was 45 and in 2012 the number is 122. Urdu and Pakistan Studies syllabus for classes 10, 9, 8 and 7 show a marked increase in discriminatory content.
In 2009, Urdu and Pakistan Studies books of the said classes included 15 lines with discrimination towards religious minorities, but in 2012, the number of such lines went up to 86, the NCJP reveals. Islamic Studies and Urdu syllabus include more content with religious bias. The Islamic Studies textbook previously did not include chapters with such content but now have three chapters each.
Recommendations
The content analysis recommends that students should be taught the role of religious minorities in Pakistan's creation. Religious teachings should ideally be passed on to children at home through families.
In case, it is impossible for the state to exclude Islamic Studies from school curriculum, then the minority children should have a right to religious teachings as well, as per the Article 20 and 22 of Constitution of Pakistan. Therefore, the latter should be allowed to study teachings of their respective faiths instead of ethics.
‘People of other religions busy in useless activities during religious festivals’: So say Pakistan’s school books – The Express Tribune