evalution report pvchr

8/20/2019 Evalution Report PVCHR

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Continuation and Expansion of E lementary Education Project for Muslim and

Dali t Chil dren in Jaunpur and Varanasi D istri cts, U.P.

An Evaluation Study Report

Evaluated by

Dr . Shaila Parveen Associate Prof essor

Department of Social Work , Mahatma Gandhi Kashi Vidyapith

Sponsored by Implemented by

Sir Dorabji Tata Trust (SDTT) Peoples ’Vigilance Committee on

Human Rights (PVCHR)

Acknowledgement


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India is a multicultural, multilingual and multi religious country. The current

developments of educational provisions in India are much focused on school education. Basic

education for any religious Minority group such as Muslim will be meaningful only if the system

could encompass the cultural, linguistic and other social values into it. Educational policies have

long ignored the unique educational need of the Muslim religious group of the country.

However, the education system of the country has several issues to address. Among these issues,

first is the expanding access to appropriate learning provisions and opportunities and the second

issue is making education relevant, useful and desirable for all. Madarsa is the most trusted

educational institution of the Muslim to provide cultural education which has been running since

long in INDIA and providing education for the Muslim community on traditional style. Many

Madarsas all over the country have been registered and included mainstream subjects in their

curriculum along with Islamic subjects. This is a new experience for both the Madarsa organizers

as well as policy makers. Achieving quality education along with other several indicators are

also very important. This study was intended to evaluate the worked conducted by the PVCHR

entitled, “Continuation and expansion of elementary education project for Muslim and Dalit

children in Jaunpur and Varanasi Districts, Uttar Pradesh.” and sponsored by Sir Dorabji Tata

Trust (SDTT).

This evaluation exercise would not have been possible without the hard work and

untiring effort put in by everyone who was associated with it. A heartfelt gratitude to all those

who helped in every possible manner. I would sincerely like to thank Mr. Lenin Raghuvanshi

Director of PVCHR who gave me this responsibility to evaluate the work done by the PVCHR in

Madarsa of Jaunpur and Varanasi.

A special word of thanks to Ms. Saumya Gupta for her hard work and diligence,

technical inputs, word processing and final layout of the report. I would also like to express my

gratitude, for Dr Rajeev Singh, Mr. Dilshad Ahmed Khan, and Mr. Irshad Ahmed for their

support to the project.

Finally I would like to gratefully acknowledge the time, co-operation and effort of all the

Principals/Heads, teachers, staff, students and parents of the Madrasas. We visited across in

helping us to complete this evaluation.


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Dr . Shai la Parveen

Associate Professor

Depar tment of Social Work,

Mahatma Gandhi Kashi Vidyapith, Varanasi

Content

1. Introduction…………………………………………………….6-28

1.1 Modernization of Madarsas1.2 Review of the literature

2. Methodology of the study…………………………………….29-40

2.1 Aims and Objectives of the study

2.2 Geographical Area


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2.3 Sampling

3. Implementation of the programme…………………………….41-72

3.1 Teacher training issues and concern

3.2 T.L.M.

3.3 Appointment

3.4 Curriculum

4. Summary and Suggestions ……………………………………..73-81

5. Bibliography……………………………………………………..82-92

List of tables:-

Sl no. Table no. Page no.

1. Table No. 2.1 31

2. Table No. 2.2 36

3. Table No. 2.3 37

4. Table No. 2.4 38

5. Table No. 3.1 42

6. Table No. 3.2 48


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7. Table No. 3.3 52

8. Table No. 3.4 56

9. Table No. 3.5 58

Continuation and expansion of elementary education project for

Muslim and Dalit children in Jaunpur and Varanasi Districts, Uttar

Pradesh.

Chapter 1

Introduction:

Muslims are the largest and most significant minority in India. In spite of the reformative

attitude of the Islamic movements, Muslim communities in India remain largely backward and

deprived. Issues relating to the social, economic and political status of India's Muslim minority

community have been a matter of debate for several decades quite a few governments have

initiated studies on the community and evolve administrative measures on their bases. As earlyas the 19thCentury menstruate Elphinstone, the legendary British administrator put it on record

that certain measures were required to uplift the backward sections of the Muslim community

studies conducted by the British administration led to the passage of the government of India Act

1935 offering Dalit Muslim reservation facilities along with Hindus (Frontline, Dec., 15-2006

pg.-4).


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Indisputably, India's Muslim minority, which ruled the subcontinent for three centuries

during which it assimilated with the indigenous population and greatly enriched Indian culture in

performing arts needs all the help it can get to raise itself up to become full, contributing citizens

of secular India. The pathetic socio-economic condition to which the Muslim community barring

a then upper crust has been reduced was recently highlighted by a report of the PM's high level

committee on social economic and educational status of the Muslim community of India (more

popularly known as the Sachar Committee after its Chairman Justice(Retd.) Rajender Sachar

submitted in Nov. 06.

The first comprehensive study of its kind, it details just how poorly Muslims are situation

in comparison with the majority, community and other religion and social minorities.

According to the Sachar Committee's report only 59.1% of the country's Muslim

population is literate, significantly lower than the national averages of 65% against a mean of

four years of schooling, Muslim children complete only three years and four months in school;

one of every four(25% Muslim children has never attended school; at the tertiary level, only one

of 25 undergraduate and one of every 50 post graduate students in Muslim and only 6.3 and

6.8% of the country's Muslim citizen are graduates and diploma holder statistics which compare

unfavorably against it. The historically deprive and discriminated scheduled caste and S.T.

languishing at the very basic of the Hindu caste hierarchy.

The education deprivation is reflected in the employment profile of the community.

Despite Muslim constituting 15% of the national commission for minority educational

institutions (NCMEI) recommended establishment of a Central Madarsa Board to standardize the

disparate and often arbitrary syllabus being taught in the country's estimated 30000 Madarsa (aka

Madarsa) school countrywide. Although popularly believed to be purely religion. Institution

offering hifz (memorization of the Quran), most Madarsa also teach science match civics,

philosophy etc. However in the great majority of Madarsa the lingua France is Arabic, and

science subjects are tingea, if not infused with religion "Islamic Science".

Yet perhaps the great drawback of the Madarsa school system in lack of standardization

The best among the country's 10700 Gov. recognized Madarsa are affiliated with state. The

recommendation of the national commission of the national commission for Minority

Educational Institutions to establish for minority educational institutions to establish a Central


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MADARSA Board to standardize the disparate and often arbitrary syllabus of the country's

30,000 Madarsa School has around the opposition of orthodox Muslim clergy.

There is a growing sense of unease in the ranks of Indian liberals and Muslim intellectual

across the country that the much debated subject of reforming India's Muslim minority schools,which provide or are supposed to provide primary and secondary education to an estimated 1.1

million children of the country's 150 million strong Muslim population is disappearing off the

national radar screen.

Government Policies to Modernize Madarsa

After Independence Growth of Madarsas in India

The existence of Madarsas and their growth after Independence is primarily attributed to a lack

of government schools in the vicinity, a situation that could be termed as a ‘supply side failure’.

Many Muslim educationists believe that given a choice between a good government school and a

Madarsa, parents are likely to choose the former.

There is no accurate documented account of the number of Madarsas currently existing in India.

Although Madarsas are widely spread across the country, they exist in larger numbers in the

northern and western parts; various estimates place their number anywhere between 8000 and

30,000. The most quoted figure is that of the Home Ministry, Government of India, according to

which Uttar Pradesh, with over 10,000

Madarsas, accounts for the largest number of religious schools, closely followed by

Kerala (9975), Madhya Pradesh (6000), Bihar (3500) Gujarat (1825), Rajasthan (1780), 18

Karnataka (961) and Assam (721).Within this list, there are two types of Madarsas: one

that works within the government system by virtue of being ‘recognized’ and at times also

receiving grant-in-aid, and the other of Madarsas that are outside the system and may or may not

have introduced mainstream subjects into the curriculum.


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Legal status and resources

While some of the Madarsas are registered under the Societies Registration Act

18601, or similar state specific Acts, many of them are wakfs and hence governed by the

laws on management of wakfs. At the same time, a large number of them are believed to be

neither wakfs nor registered societies. The management is often in private hands and

family centred and a system of ‘buiradari’ or kinship is said to exist.

1 Most private schools and NGOs are also registered under the same Act and have to produce audited financialreports for the last three years in order to be eligible for any government grants.


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The Madarsas, like any other non-government organisation that seeks to acquire

funds from outside the country, are also required to register with the Home Ministry of the

Government of India, under the Foreign Currency Regulation Act (FCRA). Both the

Societies Act as well as the FCRA entails verification of credentials by the police and

endorsement by the local administration for all applicants, irrespective of their religious or

political allegiance. The process is often fraught with bureaucratic delays and at times also

reportedly involves ‘speed money’. Thus, in this respect, except perhaps in the f rontier

districts, any harassment to the Madarsas would be only marginally more or less than that

faced by other agencies. Apart from this, any Madarsa that seeks to access state funds or

mere recognition by a state school board also needs to register with the concerned board.

By and large the Madarsas depend on charity with funds coming from the community in the form

of zakat, fitra, ckarm-e qurabani (the skin of the animal that has been sacrificed) during Id-ul-

Azaha as well as other donations.


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State-attempts to ‘Modernize’ Madarsas

The Government of India has sought to operationalize its constitutional mandate and its

commitment to Universal Elementary Education (UEE) through structured interventions in the

Madarsa system. A centrally sponsored programme has been in existence for over a decade now

and is in the nature of grant-in-aid, almost wholly focusing on ‘modernizing’ the curriculum by

bringing in mainstream subjects and, in some rare cases, improving teaching methods. In

addition, some of the states have set up dedicated Madarsa Education Boards and are channeling

grants-in-aid to recognized Madarsas, again with support from the central government but on an

equally shared basis.

The Area Intensive and Madarsa Modernization Programme


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A centrally sponsored Area Intensive and Madarsa Modernization Programme of the

Ministry of Human Resource Development was the first major planned intervention of the

central government. It continues in a modified version to be the only significant programme of

structured and formal engagement with the Madarsas. The idea was mooted in 1983 by the

Congress government in a ‘15 Point Programme’ for the educational, economic and social

upliftment of the minority communities. However, it did not become a tangible programme until

1993-94, when the revised Plan of Action (1992) of the National Educational Policy (1986)

suggested short term, medium term, and long term measures for the education of minorities.

Originally two separate programmes focusing on infrastructure development and modernization

of the curriculum, they were merged in the Tenth Five Year Plan. It has now been brought into

the purview of the Sarva Shiksha Abhiyan (SSA), the Government of India’s version of

Universal Elementary Education, as a separate component. It is a voluntary scheme and the

Madarsas are expected to apply for assistance However, only registered Madarsas, which have

been in existence for three years, are considered for assistance.


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The objective of the programme is to encourage traditional institutions like maktabs and

Madarsas to introduce teaching of Science, Math’s, Social Studies, Hindi and English in order

to provide opportunities to students to acquire education comparable to the national system of

education. While in the first phase of the programme (under the Eighth Five Year Plan, 1992-97)

primary classes were covered, in the second phase (from Ninth Five Year Plan, 1997-2002), the

coverage was extended to institutions providing education equivalent to the secondary stage.

During the first phase, 100 percent assistance for appointment of qualified teachers was given to

the Madarsas together with assistance for establishment of a book bank and strengthening

libraries.

Provision of science and math’s kits and essential equipment were also included. The

scheme was reviewed and continues in the current (Tenth) Plan which proposes to cover 5000

Madarsas (less than 15 percent of the total of the Madarsas in the eight states where they are


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found in relatively large numbers), with textbooks being provided by the National Council for

the Promotion of Urdu Language, an autonomous Council set up by the central government.

So far 4694 Madarsa have been provided with assistance under the scheme. But the total

allocation between 2002 and 2006 was only Rs.1060 million (approximately $27 million), a

substantial amount (almost 75 %) of which was for infrastructure development. Such low

financial disbursement is attributed, on one hand, to inadequate dissemination of information by

the government, perhaps reflecting a lack of serious intent, and on the other to lack of interest on

the part of some of the ulemas to participate in the programme for fear of dilution of their

authority 2

2 Nair padamja , religious and development research programme, the state and Madarsas in India, April 2008,retrieved on 31 December 2014.


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Unrecognized Madarsas covered under the SarvaShikshaAbhiyan

State governments can also set up centers under the Education Guarantee Scheme or

initiate interventions under the Alternative and Innovative Education component in unrecognized

Madarsas, especially girl’s Madarsas, where free textbooks and an additional teacher can be

provided. Both these schemes are components of the Sarva Shiksha Abhiyan (SSA) which aims

at the universalization of elementary education through a community owned quality education

system in a mission mode. It also aims to bridge social, regional and gender gaps in literacy and

access to education. Based on the 1981 Census, Madarsas in 99 districts in 16 states have been

identified for focused attention. Bihar, West Bengal, Uttar Pradesh and Assam are the major

beneficiaries of this programme. In the year 2005-06 about 3500 unrecognised Madarsas

received support under the A&IE component.

Madarsa education boards created to parallel mainstream education boards


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In order to structure and streamline support to the Madarsas in line with the Area

Intensive and Madarsa Modernization Programme, West Bengal, Uttar Pradesh, Madhya

Pradesh, Bihar, Rajasthan and Assam, all with a substantial Muslim population, have constituted

state Madarsa boards especially to manage the modernization process. In UP, although the

governor of the state has issued an order to constitute a dedicated board, the board is yet to be

formally constituted though activities continue under a virtual board and the already existing UP

Arabi and Farsi Board.

Status of Madarsas in Uttar Pradesh

In Uttar Pradesh, the Aarbi and Farsi Board has been functioning like a state board over the last

few decades but now UP Board of Madarsa Education has taken place instead of Aarbi Farsi

board.


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Madarsa in UP is the home to some of the few oldest and renowned Madarsas in the

country, many of which have evolved into leading ‘schools of thought’, namely the

DarulUloomDeoband and NadwatulUlama in Lucknow. Over 15000 maktabs and 10000

Madarsas are believed to be running in the state, catering to a total of a little over 0.3 million

students (out of an estimated national total of a little over 1 million according to the Sachar

Committee Report) although no authentic survey or record is available to substantiate this claim.

It is believed that many of the children studying here may also be enrolled in regular schools,

sometimes only to access facilities such as government scholarships and free midday meals that

the latter offer, and also often to ensure access to mainstream education. However, in the context

of Madarsa education, the low level of literacy amongst the Muslims in the state raises a

fundamental question: what is the nature of the average Madarsa in the state and what role does

it play in the education of a Muslim child today?


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Two categories of Madarsa are found in UP:

• The first is that of Madarsas recognized by the Uttar Pradesh Arabi and Farsi Board

(UPAFB) now changed to U.P. Madarsa Board under the Minorities Welfare and Wakf

Department

(MW&WD), Government of UP. These are themselves of two types: (a) recognised and

aided; and (b) recognised but unaided. Seeking recognition or grant is an entirely voluntary

process.

• The second category consists of unrecognised community aided Madarsas.

These could be small Madarsas of the maktab/Quranic type, but a few cases may go up to the

Jamia level like Nadwa and Darul Uloom, Deoband. Which level of studies they pursue largely

depends on the funds they are able to raise. Some of the larger Madarsas may also provide

financial support to smaller Madarsas and maktabs.

Teaching in the Madarsas is divided into four levels:

• Tahtania – equivalent to primary (Classes 1-5)


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• Foqania - middle or upper primary (Classes 6-8)

• Munshi/ Maulvi- secondary or high school (Classes 9 and 10)

• Alim/ Alia - senior secondary school or intermediate (Classes 11 and 12).

Further, a few Madarsas also have Kamil and Fazil classes equivalent to undergraduate

and post graduate levels, totaling 16 years of learning similar to mainstream education.

Few Madarsas teach up to the Jamia level; the large majority teach only up to the primary and

secondary level.19 In fact the Madarsas interviewed in the course of the research indicated that a

large majority of their students were concentrated in the primary and secondary classes and there

was a significant drop in enrolment after the Alim level.

Resources

While a large number of the Madarsas are run out of buildings attached to the local

mosques, and with poor facilities, a few of them are better equipped. Besides, true to their

charitable concern and mandate, some of the Madarsas and Jamias have established hostels for

poor students. For instance, while the Jamia in Lucknow, with its long history and position in the

community, has large assets in terms of well equipped class rooms, hostels and libraries, the


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Madarsa in Varanasi is taking care of a small but significant number of orphans, with funds

generated from zakat and donations. The Madarsa, including the girls’ Madarsa and the English

medium school, located in adjacent plots, is housed in its own building. Initially the Gram

Panchayat (village council) and a local benefactor donated some land; subsequently the Madarsa

began to purchase land with its own resources and also to generate income from renting out some

of the property. The land is duly registered with the concerned government authority and

apparently the registration process itself was routine and simple.

Integration of ‘Modern’ Subjects

In UP, the integration of modern subjects into the Madarsa curriculum began much

before the launch of the state-led Madarsa modernisation process. It is a well known fact that the

Jamia in Lucknow was one of the first institutions to have introduced modern subjects. In fact,

this Jamia was itself born out of a belief that the growing political assertion of the West was

influencing Islam in such a way as to create a rift between the spiritual and material spaces of the

Muslim community, and religion had begun to be seen as separate from the state. As a result, the

importance of religious scholars was not only undermined but had in turn made the scholars

themselves

The state-supported Madarsas, on the other hand, have given more space to contemporary

subjects. The Madarsas defended this relatively liberal arrangement and pointed out that, whileIslamic studies and the Quran were a compulsory part of their curriculum, Islamic culture itself

was a way of life within the Madarsas. However, they felt that it was imperative to develop other

skills in the students because not all of them could become imams, maulanasor qazi. As argued

by the manager of the state-supported Madarsa in Sitapur the Madarsas should provide religious

education to nurture Alims as well as ensure other functional learning and skills for a sustainable

livelihood. Hence, there was a need to provide options from within and outside the religious

field. The leaders of Madarsas interviewed argued that government support was not detrimental

to their religious and cultural education. The manager stated that:

‘We had been teaching subjects like science, maths and English long before the launching

of the state supported schemes. The government funds have only enabled us to recruit better

qualified teachers.’


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The manager added that so far the government had not interfered and that the Madarsa

would opt out of state support if it was ever felt that the state was in any way attempting to dilute

their religious profile or ideologies.

Uttar Pradesh :provisions for Madarsas

In UP, the government formally engages with the Madarsas through two different

departmental channels and programmes: most interventions - both in terms of the nature of

activities and budgetary support - come from the State Minorities Welfare and Wakf Department

(MW&WD) in the form of grants and development funds for aided Madarsas, apart from grants

under the centrally sponsored Madarsa Modernization Programme. A relatively smaller

percentage of funds comes through the Alternative and Innovative Education component of the

centrally SSA programme, channelled through the SSA Directorate under the Department of

Education.

As of December 2006, while 557 Madarsas have been given ‘temporary’ recognition

another 930 have been given ‘permanent’ recognition by the UPAFB. Out of these, only 359 are

receiving grant-in-aid from the state government (MW&WD and SSA).

132 of the recognized Madarsas are girls’ Madarsas and 35 of these receive grant-in-aid.

The large majority of the Madarsas are unrecognized either by the UPAFB or any other

umbrella Act.

Review of the literature:

Review of literature is very important part for any research because it is quite obvious in

determining the research problem and defining it more precisely. It provides the investigator with

an opportunity for gaining insight into methods, measures subject and approaches employed by

research workers, so it is very essential for researcher in any field of human knowledge to have

complete information of work done in the specific area of research. Many reviews are given

below:-


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TanvirSalim (2011)3 pointed out that One important factor of the educational backwardness of

Muslims in India is the system of Madarsa education, which has its own advantages and

disadvantages. Most of the students of socially, economically and educationally backward

sections of the Muslim community begin their education from these Madarsas and maktabs,

where education is relatively cheap and in some cases free.

Bangladesh Enterprise Institute (BEI)(2011)4 gave a report on “Modernization of Madarsa

education in Bangladesh” . In this report they noted that in recent years, a good number of

empirical studies have been undertaken mainly under the auspices of development partners at

institutional and country level. Several NGOs, local as well as expatriate, also have undertaken

studies focusing on Madarsas, QaumiMadarsas in particular. Individual scholars have also

produced scholarly papers. A significant body of information and insights about the functioning

Abu Zafar, IANS (2011)5gave an article on “A progressive Madarsa in the heart of Uttar

Pradesh”. He takeJamiatulFalah, Madarsa in Azamgarh of Uttar Pradesh. He revealed that

JamiatulFalah, a Madarsa in Bilariyaganj town of Uttar Pradesh's Azamgarh district that has kept

pace with modern education. The 4,300 students who come here from across the country are

taught subjects like personality development, economics, political science and home science --

subjects which are rarely taught in Islamic institutions. JamiatulFalah, which means University

of Eternal Success, also started a mini Industrial Training Institute (ITI) and a public hospital

earlier this year.The institution now wants to start paramedical courses for students.Madarsas has

been generated in the process. What is needed, for policy purposes, is to synthesize the findings

and insights.

3SalimTanvir :Challenges before Madarsa education retrived on march 25 2013.

4 Bangladesh Enterprise Institute (BEI)Dhaka, Bangladesh June 2011:MODERNIZATION OF MADARSA

EDUCATION IN BANGLADESH: A STRATEGY PAPER

5Abu Zafar, IANS ;A progressive Madarsa in the heart of Uttar Pradesh Submitted on 30 December 2011 -

2:11pm.retrived on 8 may 2012.


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MuhammadullahKiliQasmi (2005)6 written a book “Madarsa Education: Its Strength and

Weakness”.This book is a brilliant work done on the subject. As the book deals with the history

of Madarsas through ages it discusses the burning issues like fundamentalism, terrorism, syllabus

and curricula of Madarsa, the author being a Madarsa product himself was duly able to present

the reality. This is, undoubtedly, a tremendous effort of the young author that beckons a brighter

future for him. The book shall stand out be a new kind of vision throwing light on Madarsas

from a different angle.

Inder Singh Verma7 depicted that one Maulana from Uttar Pradesh had gone to a

Madarsa in MeeraTola village, District GopalGanj (Bihar) for annual inspection. During the

course of inspection he was surprised to see that two Hindu children, were reading Urdu

alongwithMuslim children. After knowing their identity, from their Hindu names, he made

enquiries about their fathers. He was told that instead of sending them to the Government

6Qasmi MuhammadullahKhalili2005 :Madarsa Education: I ts Strength and Weakness. ManakPublications Pvt. Ltd. Delhi &MarkazulMaarif Mumbai retrived on 13 may 2013.

7Inder Singh Verma: Religious Madarsas and national unity retrieved on 8 may 2012.


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primary school of the village, their parents had considered it better to send their children to local

Madarsa. They were also put to disrepute by spreading the news that soon they were going to

convert to Islam. This was, however, long back and the conditions are changed now. The present

situation is that the attitudes of people of the village have completely changed now because the

results of MrVidyaBhushan Singh’s experiments were very pleasant and good. Today, out of a

total of 400 students of this school, 70 Hindu students are receiving education along with other

children. In addition to the above village of Bihar there are thousands of villages throughout the

country where there are no Government schools at all, and if at all there are some such schools,

there is no worthwhile arrangement for proper education. In such a condition Madarsas can very

well play their role. The teachers and owners of Madarsas, after contacting non-Muslims of the

locality, can induce them to send their children to such schools. If the head Maulvi of the

Madarsa situated in the village of Bihar has no objection to the admission and receiving of

education by non-Muslim children, Do the ‘ulama’, religious scholars and leaders agree to the

views of the head Maulvi? If not, should thy not agree, at least for the sake of experiment, to the

education of non-Muslim children in Madarsas?

Yoginder Sikand8 has written an article in sixth chapter of his book, he shared his

thought about reforming the Indian Madarsas. He said that Madarsa serve an important function

in the lives of many Muslims in India today. This article deals with the question of reforms in the

Indian Madarsas, looking at how the demands for reform are being articulated by Muslims in

India today, both ulemaas well as others. It focuses on the rationale for reform, the forms that

these reforms should take and the Impact of these suggested measures, concluding with a brief

reflection on the debate in India today about the alleged links of some Madarsas with outside

radical Islamist movements, examining how this debate has impacted efforts to reform the

Madarsas. After this he discussed about traditional Madarsa education in India. In the early

Muslim community lacked a class of priests — for the Quran sternly forbids intermediaries

between the individual believer and God — by the eleventh century, with the establishment oflarge Muslim empires, a class of clerics, specializing in the minutiae of Islamic law, gradually

developed. In north India the earliest available evidence of Madarsas dates back to the late

8SikandYoginder:Reforming the Indian Madarsas: Contemporary Muslim Voices retrieved on May 20, 2013.


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twelfth century, when Sultan MuhammedGhori conquered Ajmer in 1191, in present-day

Rajasthan, and set up a Madarsa in the town.

As Turkish rule expanded over other parts of India, Muslim rulers established Madarsasin

their own domains, providing Madarsa in the Muslim world which was to set the pattern for

Madarsa elsewhere. With the establishment of British rule, the Madarsas were faced with what

was seen as a grave threat to their existence and identity. In the 1830s, Persian was replaced with

English as the language of official Correspondence by the East India Company in the territories

under its control. State-employed qaziswere replaced by judges Trained in British law, as the

application of Muslim law was restricted only to personal affairs. The revolt of 1857, in which

several Indian ulema are said to have played an important role, represented, in a sense, an effort

on the part of the increasingly threatened ulema to defend their privileges.


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Chapter 2

Methodology

Aims and Objectives of the Evaluation

The aim of this evaluation exercise is to assess the efficiency with which this programme

entitled”, Continuation and expansion of elementary education project for Muslim and Dalit

children in Jaunpur and Varanasi districts, Uttar Pradesh” is being administered and

implemented to understand the experience of the beneficiary organizations and the community

and to suggest recommendations for further improvement of this program. The objectives of the

study was to evaluate the following:

1. Assessment of Direct educational activities in Madarsa,

2. Integrated Computer education in Madarsa ,

3. Providing remedial support through remedial centre,

4. Capacity Building of teachers, advocacy,

5. Research, publication, school program to continuous support as supplementary activitieswith children and schools,

6. Child participation activities with focus of children newsletter for academicians and

policy makers,

7. Orientation training of School Management Committees(SMCs), Madarsa management

committees & Madarsa functionaries,


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8. Parent and community meetings, children library, community & staff exposure visit,

development and further use of training manual,

9. Support to girls for higher education, books, stationary & bags support to most needy

children in general and girls in particulars,

10. Introduce to right to play as a right to children and tools for joyful learning, sports

materials support to schools and Madarsas, Planning,

11. Evaluation and monitoring (PME) based on consultant involvement, baseline &

benchmark meetings, midterm & end term data analysis, and annual review and planning.

Various Components of the programme this programme is a demand driven scheme. The

scheme provides for extending support and capacity building of madrasas to teach modern

subjects by providing for the following: salary of teachers, strengthening of libraries and book

banks, providing teaching learning materials (TLMs) and other essential pedagogical equipment

for teaching modern subjects at primary/middle/secondary and senior secondary levels. Financial

assistance is also provided for establishment of Science/Computer Labs/workshops in Madrasas

at the Secondary/Senior Secondary levels followed by an annual grant for maintenance/ purchase

of consumables. Besides direct financial assistance to the Madrasas, there is a provision in the

scheme for in-service training for teachers as well as linkages with the other institutes offering


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vocational courses. The scheme and its various components are presented below in a tabular

form.

Table No. 2.1

Sl.

no

Activity to be undertaken ** Action to be

taken by

1. Recruitment of Teachers for Maths, Science, Soc. Sc.,

Languages, Computers, etc.

PVCHR

2. Strengthening of libraries PVCHR

3. Purchase of Science/ Maths and other Teaching Learning

Materials (TLM)

PVCHR

4. Establishment of computer / science labs/workshops PVCHR

5. In-Service teacher‘s training / computer teacher’s training PVCHR

6. Sports kit PVCHR

7. Vocational training PVCHR

**Details are given in chapter no.3

Geographical Area of the study:-

The eastern areas of Uttar Pradesh are characterized by lack of development among dalits and

minorities The project supported by the SDTT included work with the weaver communities

where children go to Maqtab-Madarsas; engagement with government schools to ensure

mainstreaming in Varanasi slums; and rural fellowship program to catalyze activities in unserved

villages.

The coverage is Varanasi and Jaunpur , about 3000 children in the 6-14 years age group, mostly

girls from Muslim and Dalit The project is focussed on increasing the effective functioning of


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schools and Madarsas to improve access to quality education; remedial education to improve

retention; and participation of children in schools.

Varanasi:

Varanasi, or Benaras, (also known as Kashi) is one of the oldest living cities in the world.

Varanasi`s Prominence in Hindu mythology is virtually unrevealed. Mark Twain, the English

author and literature, who was enthralled by the legend and sanctity of Benaras, once wrote :

"Benaras is older than history, older than tradition, older even than legend and looks twice as old

as all of them put together" . According to the ‘VamanaPurana’, the Varuna and the Assi rivers

originated from the body of the primordial Person at the beginning of time itself. The tract of

land lying between them is believed to be ‘Varanasi’, the holiest of all pilgrimages. Varanasi is

also renowned for its rich tapestry of music, arts, crafts and education. Some of the world

renowned exponents India has produced in these fields were schooled in Varanasi’s cultural

ethos. Luminaries apart, Varanasi abounds in the art of silk weaving, an exotic work of art which


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manifests itself in precious Banarasi Silk Sarees and Silk brocades which are cherished as

collector’s items across the world today.

Muslim dominated area of Bajardiha (nagarnigam ward) and adjoining areas, Varanasi:-

Muslim dominated Bajardiha is located in the heart of the city and the population here is 2 lakh.

There are 15 Madarsas but no government schools neither an anganwadi. There are private

schools but the fee is heavy which can not be afforded by the weavers for their wards. The chief

trade of people here is weaving and craftsmanship but with the slump in the trade that came a

few years back the economic condition became weak hence their capacity to afford a privateschool weakened. Children here do go for Madarsa education but not for the modern education

hence they are deprived of the modern education system and remain cut off from mainstream

education.


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PVCHR has been working in the area for past few years and it has been experienced during the

working that lack of education is the main reason behind their poor state. The government

supports (anganwadi, primary schools) are either not present in these areas or if they are the

standard is so poor that it hardly makes a difference. Madarsa does not have trained teachers and

even there is no provision for their training. Also there is lack of material for study there thechildren are deprived of quality education.

Keeping this in view PVCHR with SDTT’ support took up two Madarsas in bajardiha to run

education programme for children of Usmania (M-238, F-274 and T-512) and weaver training

centre (M-44, F-50 and T-94). Teachers were provided accessibility to education programme and

TLM material were provided to make the education interesting for children in place of the

routine ways of teaching. Teachers were provided exposure visits and were trained to run

playway learning activities with children which changed the way of teaching here. With

Teaching and Learning Material (TLM) activity a new initiative for teaching was taken.


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Jaunpur:

Jaunpur district is located to the northwest of the district of Varanasi in the eastern part of the

North Indian state of Uttar Pradesh. Jaunpur has a population of 4,476,072 people according toofficial census report of India 2011. Demographically, Jaunpur resembles the rest of

the Purvanchalarea in which it is located: a primarily rural agricultural population with high

illiteracy and low human development index. Jaunpur district shares the underdevelopment of

most of Eastern Uttar Pradesh.

Sampling:

Total 20 Madarsas are evaluated in the programmewhich are given below:-

Table No. 2.2

S.No Madarsa/Matkabin Jaunpur

1 MadarsaAberehmat, Majhgawakala, Jalapur, Jaunpur

http://en.wikipedia.org/wiki/Purvanchalhttp://en.wikipedia.org/wiki/Purvanchalhttp://en.wikipedia.org/wiki/Purvanchal


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2 MadarsaMohammadiya, Kothawa, Jalalpur, Jaunpur

3 MadarsasirajDarulUlum, Sirkoni, Jaunpur

4 Madarsa Mohammad Nabi Jan, Izari, Jalalpur, Jaunpur

5 MadarsaChasmeSamad, Purbai Bazar, Jalalpur, Jaunpur

6 MadarsaJiya- ul – Islam, Nahoradih, Jalalpur, Jaunpur

8 MadarsaIsliamia, Hariharpur, Jalalpur, Jaunpur

9 MadarsaIsliamia, Kachgavn, Sirkoni, Jaunpur

10 Madarsa Al – Nuraniya, Pradhanpur, Jalalpur, Jaunpur.

11 MadarsaKadariya, Sahanpur, Rampur, Jaunpur

12 MadarsaRizwaniyaNuriya, Semuhi, Rampur, Jaunpur

13 MadarsaAarabiyaIdrishiya, Faizul Quran, Ashanandanpur, Rampur, Jaunpur

14 MadarsaAarabiyaAhaleSunnatMadinatulUlum, NaiBasti, Rampur, Jaunpur

15 MadarsaAhaleSunnatFaizarrassolBhihura, Rampur, Jaunpur

Table No. 2.3

Sl.no.

Madarsa/Matkab in Varanasi

1. Madarsa Ayesha Siddiqui, Intaz Nagar, Bazardiha, Varanasi

2. MadarsaAnwarul – Ulum, Bazardiha, Varanasi

3. MadarsaRaunalul Islam, Azad Nagar, Bazar, Bazardiha, Varanasi

4. MadarsaNuriyaRizviya, Rajanazar, Bazardiha, Varanasi


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5. MadarsaMadinatulAshrajAzimnagar, Bazardiha, Varanasi

Table No. 2.4

S.No Madarsa/Matkab No. of student

Female Male Total

1 MadarsaAberehmat, Majhgawakala, Jalapur, Jaunpur 143 96 239

2 MadarsaMohammadiya, Kothawa, Jalalpur, Jaunpur 45 85 130

3 MadarsasirajDarulUlum, Sirkoni, Jaunpur 85 75 160

4 Madarsa Mohammad Nabi Jan, Izari, Jalalpur, Jaunpur 70 77 147

5 MadarsaChasmeSamad, Purbai Bazar, Jalalpur, Jaunpur 59 58 117

6 MadarsaJiya- ul – Islam, Nahoradih, Jalalpur, Jaunpur 26 29 55

7 MadarsaMadnitalimul Islam, Rajepur, Jalalpur, Varanasi 19 18 37

8 MadarsaIsliamia, Hariharpur, Jalalpur, Jaunpur 22 27 49

9 MadarsaIsliamia, Kachgavn, Sirkoni, Jaunpur 97 94 199

10 Madarsa Al – Nuraniya, Pradhanpur, Jalalpur, Jaunpur. 24 22 46

11 MadarsaKadariya, Sahanpur, Rampur, Jaunpur 30 23 53

12 MadarsaRizwaniyaNuriya, Semuhi, Rampur, Jaunpur 50 23 73

13 MadarsaAarabiyaIdrishiya, Faizul Quran, Ashanandanpur,

Rampur, Jaunpur

17 10 27


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14 MadarsaAarabiyaAhaleSunnatMadinatulUlum, NaiBasti,

Rampur, Jaunpur

19 21 40

15 MadarsaAhaleSunnatFaizarrassolBhihura, Rampur, Jaunpur 35 42 77

16 Madarsa Ayesha Siddiqui, Intaz Nagar, Bazardiha, Varanasi 206

Only

girls

------ 206

17 MadarsaAnwarul – Ulum, Bazardiha, Varanasi 28 46 74

18 MadarsaRaunalul Islam, Azad Nagar, Bazar, Bazardiha,

Varanasi

223 222 445

19 MadarsaNuriyaRizviya, Rajanazar, Bazardiha, Varanasi 180 152 332

20 MadarsaMadinatulAshrajAzimnagar, Bazardiha, Varanasi 144 119 267

Total 1522 1239 2769

Chapter no. 3

Implementation of the programme

Achievements of this scheme:-

The programme PVCHR sponsored by SDTT has received an overwhelming response

amongst all the stake holders since its inception in 2009. Respondents were unanimous in their

view that the scheme is beneficial to the community and its objectives were laudable. It was the

common view that the introduction of this programme has given a definite impetus to the

education of Muslims. It has particularly contributed to the enrolment of Muslim children

coming from economically deprived backgrounds and residing in remote areas. The project

“Continuation and expansion of elementary education project for Muslim and Dalit children in

Jaunpur and Varanasi districts, Uttar Pradesh” is implemented with the support of Sir Dorabji


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Tata Trust (SDTT) in 20 madaras and 5 remedial centerRampur and Jalapur blocks of

Jaunpur and KashiVidyapith blocks of Varanasi districts of Uttar Pradesh. In the project

started from 1st June, 2013 the project served as an innovative model to sustain and deepen a

strong and well organized initiative for quality education to Muslim and Dalit Children.

The program had developed the capacity of teacher of the Madarsas and remedial centers

through various trainingi for creating various TLM for making education interesting and

joyful with the support from Nalada ,Sandhan, Sabrangand Other Resource group , Person

Provided the Training to Teachers and staffs.

The first premise of project for promoting quality modern education among selected

Madarsas in Jaunpur and Varanasi. The project had successfully started the dunyawitalim


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(modern education) in 20 Madarsas and Maktabii and 2769 children (Female- 1522 – Male-

1239) are getting education. The previous experience of the organization working with the

Madarsas helped in meeting and liasoning with the functionary head of the Madarsas and

maktab. Which result eight maktab started the duniyawiTalim before that they were giving only

deenitalim (religious education).

Table No. 3.1

Sl.

no

Activity to be undertaken Action to

be taken

by

Achievements of this programme

1. Recruitment of Teachers for

Maths, Science, Soc. Sc.,

Languages, Computers, etc.

PVCHR Appointment of One teacher in 20

Madarsas

2. Strengthening of libraries PVCHR Have been done.

3. Purchase of Science/ Maths

and other Teaching

Learning Materials (TLM)

PVCHR Provided (TLM)**** Like books,

chocks, posters, globe, catalog’s, flash

chart etc.4. Establishment of computer /

science labs/workshops

PVCHR In 3 Madarsas 3-3 computers have been

provided by PVCHR and one center

teacher for computer education and

PVCHR teachers have been trained.

5. In-Service teacher‘s training

/ computer teacher’s

training

PVCHR Provided training

6. Sports kit PVCHR provided

7. Vocational training PVCHR Have been Conducted


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The programme has also resulted in the up gradation of infrastructure in many Madrasas which is

proving helpful in attracting students. Teaching Learning Material (TLM) such as computers and

other audio-visual equipment bought by Madrasas under the scheme are highly attractive in

bringing students to study subjects of modern education as well as in developing their interest in

it. Though the funds under SDTT are limited, the programme itself has triggered an interest

among Madrasas functionaries to pool their own resources in upgrading facilities such as

computers and audio visual equipment.

The overall impact, in the assessment of the evaluation , has been positive. In bothdistrict, it has helped in registering a high rate of admission in formal schools, after obtaining

primary education in the Madrasas. Most importantly madrasas are getting an opportunity to

teach subjects such as Science, Math’s, English, etc. without any financial burden. Additionally

with this scheme in place the opportunity available to madrasa students to shift to the study of

modern subjects has opened up in a big way. Prospects of pursuing new and different careers are


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now becoming possible. Since nearly all children go to school, the SDTT programmehas been

utilized in providing intensive coaching on Saturdays, Sundays, other holidays, and in the

evenings on week days. This has helped the performance of students in their regular school. It is

remarkable to note that the scheme has had a positive impact on the educational achievement of

children from poor socio-economic backgrounds. It has also encouraged the opening of new

Madrasas/schools with primarily modern subjects. The introduction of Urdu and Deeniyat in

such schools/Madrasas has resulted in a higher enrolment of children, especially girls, whose

parents were otherwise reluctant in sending them to regular schools. In our interaction with

different stake-holders viz., parents, teachers, Madrasas functionaries and the students, the

receptivity quotient of the programme appeared high. The functionaries as well as the teachers

and students found the mix of Deeni and Duniyavitaleem under the same education system as

innovative and need of the hour. It was argued that while Duniyavi or modern education

equipped the child with the knowledge system necessary for the material world, the simultaneous

teaching of theology, Arabic and Urdu helped in preserving the community‘s distinct identity

and attended to the child‘s spiritual needs. A strong desire for the continuance of the scheme

appeared palpable among the stake-holders. Many of them came up with suggestions to continue

the programme further.


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Purchase of Books

It was found that almost all Madrasas have received books under the SDTT programme

and made an expenditure on the purchase of books. a set of books purchased by the PVCHR has

been provided. While there is a variety in the kind of books purchased, one noticed that a

substantial amount has also been spent in books on religion as well along with books on modern

subjects. The variety of books purchased can be assessed by the following kinds of books

purchased by the Madrasas: Dictionary – Urdu/Hindi/English, VigyanShabdkosh, Atul

Conversation, Katha Suman, General Knowledge, Digital Learning Series, Our World –

environment studies, Deeni,/ Constitution/ Indian History, Biographies, Poets, Tafseerul Quran,

Books on Fiqh, Atlas, Science enclyclopedia, Guide books for all subjects, Stories books like

MunshiPrem Chandra story books,School textbooks by NCERT /SCERT /state boards, Short

stories.


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Teaching Learning Material

It was found that teaching learning material was provided by the PVCHR in all the Madarsas.In

many of the Madrasas the visiting team found that the science kit was safely ‘kept under lock

and key, thereby defeating the very purpose for which they had been purchased.

Some of the items purchased under the TLM head are as follows:

Common items purchased under TLM heads in the sample states includes: -

1. Globe / Maps

2. Charts - Transportation, Animals, Monuments, and Alphabets etc.


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3. Math’s Kits

4. Science Kits

5. Maps

6. Books

7. Almirah

8. Geometry Box, different geometrical shapes

Appointments:-

The programme provides for the appointment of teachers for the teaching of followingsubjects: Science, Mathematics, Social Studies, Languages, Computer Application and Science,

subject While this is a welcome step at times it may pose a problem, because many a times the

Madrasas management itself may have limited exposure to modern education. PVCHR has

appointed one modern teacher in each Madarsa .PVCHR has also appointed a computer trainer

under this programme, the list is given below:-


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Table No. 3.2

List of teachers in Madarsas

Sl

no.

Madarsa/Matkab Total

teachers

PVCHR

1. MadarsaAberehmat, Majhgawakala, Jalapur, Jaunpur 8 1

2. MadarsaMohammadiya, Kothawa, Jalalpur, Jaunpur 10 1

3. MadarsasirajDarulUlum, Sirkoni, Jaunpur 6 1

4. Madarsa Mohammad Nabi Jan, Izari, Jalalpur, Jaunpur 9 1

5. MadarsaChasmeSamad, Purbai Bazar, Jalalpur, Jaunpur 7 1

6. MadarsaJiya- ul – Islam, Nahoradih, Jalalpur, Jaunpur 1 1

7. MadarsaMadnitalimul Islam, Rajepur, Jalalpur, Varanasi 2 1

8. MadarsaIsliamia, Hariharpur, Jalalpur, Jaunpur 2 1

9. MadarsaIsliamia, Kachgavn, Sirkoni, Jaunpur 2 1

10. Madarsa Al – Nuraniya, Pradhanpur, Jalalpur, Jaunpur. 1 1

11. MadarsaKadariya, Sahanpur, Rampur, Jaunpur 2 1

12. MadarsaRizwaniyaNuriya, Semuhi, Rampur, Jaunpur 2 1

13. MadarsaAarabiyaIdrishiya, Faizul Quran, Ashanandanpur, Rampur,

Jaunpur

2 1

14. MadarsaAarabiyaAhaleSunnatMadinatulUlum, NaiBasti, Rampur,

Jaunpur

2 1

15. MadarsaAhaleSunnatFaizarrassolBhihura, Rampur, Jaunpur 2 1

16. Madarsa Ayesha Siddiqui, Intaz Nagar, Bazardiha, Varanasi 14 1

17. MadarsaAnwarul – Ulum, Bazardiha, Varanasi 3 1

18. MadarsaRaunalul Islam, Azad Nagar, Bazar, Bazardiha, Varanasi 14 1

19. MadarsaNuriyaRizviya, Rajanazar, Bazardiha, Varanasi 7 120. MadarsaMadinatulAshrajAzimnagar, Bazardiha, Varanasi 7 1

Teacher Training: Issues of concern:-


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Most of the teachers recruited by the PVCHR lack experience and qualification in

teaching.. The Programme stipulates that financial assistance will be provided for conducting in

service teacher training programmes for the teachers appointed under the scheme in Madrasas to

upgrade their pedagogical skills. Training of teachers by PVCHR has been perceived as a

welcome step by the parents, management and the teachers themselves.

Capacity Building Training For Teacher ---6 Training provided on different subject,

mention below :

1-Training on Base of Quality Education,

2- Training on Bridge Course

3-Training on learner assessment and tracking

4- Advance training on assessment of child and youth psychology by expert psychologists.

5- Training on Role and Responsibility Social Development


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6- Training on Orientation of SMC and Madarsa management committees.

Subject based specific teachers training: 4 time provided (each year 2 training provided) ITE

based Capacity Building training on ITE to Madarsa teachers : 2 time provided (each year 1 ITE

training provided)Teacher Exposure Visits 3 Madarsa in Barabanki PVCHR and SDTT provide

the exposure visit of Madarsa teachers of Varanasi and Junpur for learning and teaching

experience in other Madarsa in Barabanki district Initiated the activation process of school

management committees (SMC) in 6 Blocks of Varanasi and Jaunpur. Meeting conducted with

SMC Members and also Government Block and City Level Coordinators

Table No. 3.3


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Sl no. Name Date Subject work

1. One day

training

15 nov 2013 Base line and bench

mark study

2. Five days

training

26 nov 2013 to 30

nov 2013

Duniyavishiksha k

pratisthapanaparipeks

hyanirmadkaryashala

Report writing, need of

education, objective of

basic education, role of

teacher

3. Two days 28 – 29 oct 2013 Theatre and education

workshop

Right of children, child

labour, right of

education

4. One day 30 oct 2013 Shiksha k adhikar k

parvi me

balpanchayatkinatyaab

hivyakti

Drama

5. One day 10 nov 2013 Youth club meeting Discussion related to

human right

6. Two days 2 feb to 3 feb 2014 ITE training Computer training

7. Five days 16 feb to 20 feb

2014

Quality teaching K.A.P. theory,

8. One day 10 march 2014 Rastryamahilamuktidi

was

Lecture to the guardian’s

9. Three days 1 to 3 april 2014 Orientation

programme

Evaluation, language

problem

10. Ten days - ITE Training in

Madarsas

Base line data,

observation Madarsa

infrastructure

11. Six days

training

18 to 23 may 2014 Training on Theater

in education with

youth volunteer and

Role of SMC, play


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activist

12. Four days

capacity

building

programme

26 to 29 sep2014 Bridge course training

for teachers

Team work, confidence

building, leraning, role

of teacher, TLM,

13. One day

Oct 2014

6 sep 2014 Balmahotsav Nukkadnatak

14. Two days 11 to 12 oct 2014 Role of teacher and

student in social

development

Activities and task,

distribution of posters

realated to task

15. Two days 14 to 16 oct 2014 Theater education

workshop on

education and security

of children

Quality theatre

16. One day 17 oct 2014 Baal mahotsav Play” hifazatmerahaq”

17. Five days 19 to 23 nov. 2014 Refresher workshop Quality education,

minimum learning level,a good teacher and

activities


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Children Programmes:-

The project started integrated computer education [ITE] in 4 Madarsas in

Bazardiha, and Bhaghvanala Varanasi in which childreniiiiv

221 (Female: 156 – Male 65).

This initiative was inaugurated by MaulanaBatinNaumaniv. Children made 6 projects on

environment issues. On project organized meeting with the chief functionary of the Maktab and

Madarsas.

Table No. 3.4


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S.

No

Name of Madarsa ITE Center

Bazardiha

Sex Total no of children in

ITE

Female Male

1 MadarsaRaunakul Islam 43 28 71

2 MadarsaMadinatul Ashraf 20 14 34

3 MadarsasNuriyaRizvaniya 29 16 45

4 Madarsa Ayesha Siddiqui, 50 50

FTC Center Baghvanala 14 7 21

Total 156 65 221

In the third premise for ensuring improved learning levels and retention of at risk children in

schools through remedial academic support. The project had started 5 remedialvicenters in

Rampur block of Jaunpur.

Workshop “Theatre in Education” organized in children participated. In the workshop children

discussed on child rights, child sexual abuse, bonded child labour, corporal punishment in school

system, problem and lack in education law and education system and other child related issues.


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In this program children’s learn and perform many child rights play program through theater and

drama.

1- Newsletter [Bacchon ki Duniya] develop by BalPanchayat Children groups andPublished by PVCHR-SDTT.

2- The SDTT support scholarship for Higher Education20 Girls students of Bazardiha

underprivileged area.


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3- PVCHR develop and published the ITE training manual (Integrated approach

technology in Education) with the support of SDTT for the promotion of ITE among

community through partners and CBOs.

221 Children Enrolled in Govt. Primary School through Remedial Centre in Rampur block in

Jaunpur district.

Table No. 3.5

Sl Name Of Remedial Centre F M Total

1. Sakara Remedial Centre, Rampur, Jaunpur 17 16 33

2. Sahanpur Remedial Centre, Rampur, Jaunpur 16 16 32

3. Rampur Remedial Centre, Rampur, Jaunpur 17 6 23

4. Baghwanpur Remedial Centre, Rampur, Jaunpur 6 26 32

5. Kotigaon Remedial Centre, Rampur, Jaunpur 18 15 33

Grand Total 74 79 153

Power Point Presentation prepared by the student. One of the PPT is given below:-

Dripping effect, slide making, picture input, was taught to the students:-


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– -

– –

–

Go to next

Go to next

Go to back


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Go to next Go to back

Go to next Go to back


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Go to nck

According to Hindu mythology a ganga river have a

great medicinal qualities. A ganga river present a ideal biodiversity area . It haveover then 140 fish species, 90 amphibian species and five area hitch support bird found nowhere else in the world.Ganga river producing topes fertile soil in the world. According to studies report by environmental

engineers of IIT Roorkee , the ganga decomposed theorganic waste 15 to 25 times faster then other river.

A Ganga river have a legendry medicinal qualities ascompare to other HIMALAYA rivers'.

According to NBRI (National Botanical ResearchInstitute) ganga water have a anti bacterial quality .

It found in research the E. COLI live only 3 days inGanga water due to its bacteriophase quality's.


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a

At the time the holy Ganga river become polluted.

There are over 29 cites , 70 towns and thousands of villages along theGANGA bank.

The Ganga was ranked among the five most polluted river's of theworld in 2007.

It is found in research's the FAECAL COLIFORM levels in the river near Varanasi more than 100 times then official Indian government limit.

PRESENT STATE OF GANGA RIVER

MAIN SOURCE 0F GANGA POLLOUTION

Industrial drains .

City drains.Religion touristic activity .

Construction activities along the coast of thisriver.

Agriculture auto flow .

Domestic activities like those of washer men .

Cremation related ritual.

miscellaneous : like vehicular washing, dumpingof solid west etc.


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According to data out of 146industries are along the river

ganga between Rishikesh and

Prayagraj . In this 146 , 144 is present in U.P. and 2 in

Uttrakhand .

A major pollution industrieson the ganga are the leather

industries near Kanpur .

Other industry like Tanningindustry , pharmaceutical

companies , electronic plant ,textile and paper industries,

fertilizers discharge ,differenttypes of chemical and organic

effluent into river.

MUNICIPAL SEWAGE CONSIST 75% BY VOLUMEOF TOTAL WASTE INTO GANGA.

All of the their sewage over 1.5 billion liter per day goes directly into river .


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A Channel showing confluence of Tannery

effluents with River Ganga a t Kanpur

B

30%

C

6%

A

64%

A= Sewage (64%)

B=Industrial Effluents (30%)

C=Miscellaneous (6%)


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PICTURE : HOW RIPERIAN CORRDORA FLORA ACT ASBARRIER AND CHECK THE IMMEDIATE DISCHARGE OFSOLID RAW MATERIAL IN RIVER.


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WORK DONE BY GOVERNMENT

GAP–

GANGA ACTION PLAN The GAP- Phase -1 , The first attempt of GO 1 for pollution abatement work inthe river GANGAIndicated in1979 was launched in 1985. With object treating 882 million liters

per day of sewage and improve the water quality to bathing class standard .GAP – 1 has been completed in 2000 .The GAP –II is presently under implementation.

NATIONAL GANGA RIVER BASIN AUTHOITY (NGRBA)

On November 4 , 2008 GOV. of INDIA declared GANGA as NATIONAL RIVER and also setup a NGRBA to protect this ancient river from pollution.

REMEDIAL EFFORTS TO CLEAN

GANGA A number of organizations , NGOs

and state bodies are crying day out

and day in to keep Ganga clean , fullof biodiversity & pollution free.

ADOPT GANGA like programs arealso helpful to clean THE GANGA .


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Children’s and Youth Volunteers trainings:

Improve and increase the children’s participation and self -confidence through various activities.

1- Capacity Building trainingofBalPanchayat Children’s and Youth Volunteers s on Human

Rights,RTI,RTE Act-2009, DV Act., Active advocacy, Role of Youth Volunteers etc.

issues in Bajardiha and Bagwanala, Varanasi.

2- Training on theatre, drama and role play through the education among children’s

“Theatre in Education” by the famous theatre artist and activist Walter Peter. (2 time

training provided )

Recreational activities, hobby classes and organized the Summer Camps for Children ( 2 time

provided)BalPanchayat formed in 10Madarsas in Varanasi and Jaunpur districts to develop


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leadership quality and understanding on child rights among children. The children of

BalPanchayat are continuously organizing meeting.

May, 2014 and September, 2014 Meeting with Madarsa children andBalPanchayatgroups

with their parents in MadarsaAyesaSiddiqui, Bazardiha and JalalpurJaunpur In the

program project provided Rs. 500 to 100 children and 400 School bags along with

stationary was distributed to the children in 20 Madarsas in Bazardiha and

JalalpurJaunpur. This process provides dignity to the poor children and their retention in the

Madarsas. The meeting of the parents and Madarsas teachers organized.vii The project started the

process of Children library.

Curriculum and the Learning Process:-

The subjects being taught included modern subjects like English, Science, Maths, Social

Science and Computer Science. The subjects for traditional learning included Urdu, Arabic,

Persian and Theology. Many Madrasas were found to be following the curriculum laid down by

the state board 9. However, there seemed to be no uniformity for the books used for teaching a

subject. Books for subjects like Maths and Science were largely found to be NCERT textbooks,


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while private publications were preferred for subjects like English. the scheme. It was interesting

to find that some of the Madrasas had been teaching Science, Mathematics, Social Studies,

Hindi, and English since their inception while a few others started teaching these subjects after

availing the facilities of the SPQEM. All the Madarsa surveyed showed that many newer

Madrasas have come up in recent past for availing the benefits of the Government‘s Madrasas

modernisation schemes. While the methods used for teaching largely relied on lectures and

dictation, other practices like play way methods, teaching through actions and games, and

calculations recited orally were also put to use for better retention of the material taught. It was

found that there were many Madrasas which were essentially being run as mainstream public

schools. A few Madrasas not only had fancy names like those of public schools but were running

on those lines as well. Significantly, as per the guidelines of the scheme, only Madrasas can avail

of the benefits of the scheme, for bringing quality in their system. The teachers of most of the

Madrasas had made an effort to make the classroom conducive for learning by making it more

interesting for the students to learn. The use of flash cards and charts, with poems and songs

written on them, were most prominent on the classroom walls. However, many of the teachers

used folk and invented methods for teaching children and did not have much clarity about

children‘s cognition and learning process.


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Chapter 4

Summary and Suggestions:-

The attempt of this report, apart from the evaluation of the SDTT programme is to understand

the scope, importance and the role of Madrasas in providing education to Muslim children. This


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has been done by situating the Madrasas in the larger context of socio – economic profile of the

community, its aspirations, access to education and mobility. The recommendations made in the

report are suggested in the light of how the programme is working towards the larger goal of

providing quality education to children.

Quality Concern of madrsas

Madarsas were lacking in relation to fundamental prerequisites to maintain quality of

education.

Classes were compelled to run in a common hall in a multi grade manner. It was not only

due to the lack of teachers but also due to lack of classroom.

Madarsas were trying to ensure quality education, but they were lacking necessary fund

for prerequisites.

They did not have a proper curriculum design to manage the balance between courses of

both streams. They needed an integrated curriculum made by the joint effort of

educationists and Muslim scholars.

Socio – Economic Profile of the Children:-


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Parents of most children studying in the Madrasas that were visited belonged to

economically weaker sections of the society. Apart from minor variations, they were mostly

working as manual laborers’, agricultural laborers’, as auto drivers, mechanics, coolies, masons,

tailors, barbers, tool makers, stone and Zari workers, fruit and vegetable sellers, rickshaw pullers,

shoe makers, sari weavers etc. A number of children studying in the Madrasas also worked in

order to supplement their family income. Most children knew some kind of craft or skill. The

reason behind this, apart from the impending financial need of their families, was the

consciousness that mobility to higher education and a career may be too turbulent. However, in

almost all the Madarsas that were visited, there was unanimity in the concern of the community

towards educating their children. But given their hand to mouth existence, they were more

worried about looking after their basic needs as well and hence the reason behind involving them

in alternative sources of work. Despite the popular perception regarding Muslim parent‘s

hesitation in sending their girls to co-educational institutions – the evaluation team was

pleasantly surprised to find that across all the sample states, parents didn‘t seem to have any

reservation about sending their daughters to co – educational Madrasas. The team came across a

large number of Madrasas which were co-educational. The project seem to be fulfilling a long

awaited need of the community, that is, providing for both religious and modern education for

their children – ―Bachchon ko deenia urdu niyawi taleem dono hi mil pa rahi hai”, thus drawing

a large number of students to its fold as well as support from the community.


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Another important feature is the popularity of education being provided in these

Madrasas with non-Muslim parents, as well. In many cases the team also came across teachers

from various religious groups being appointed as teachers in these Madrasas.


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Non availability of Government Schools:-

During our visits we found that government schools are not running in the Muslim areas or are

at a very far distance. Another reason why Madrasas find favor over regular schools (in some

areas) is the absence of the latter or their inaccessibility in many areas. The Madrasas help fill in

this gap by providing quality education through teaching modern subjects and with the support of

TLM as provided for in the scheme. The parents of girl students found it safer to send their

wards to the Madrasas which were usually located within the vicinity, as compared to local

Government schools that were some distance away.

Children’s Aspirations:-

Most of the children, whom we met, affirmed that they liked studying in their Madrasas.

They were satisfied with the type of education that they were receiving. On being asked about

the reason for


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choosing the particular Madrasas, almost all of them attributed it to being their parent‘s choice

and the provision of being provided with both modern as well as traditional learning. The quality

of education, the medium of instruction used for teaching in the particular Madrasas, as well as

the Madrasas being closer to their home seemed to be the other reasons behind their preference

for a particular Madrasas. The students were generally appreciative of their teachers for the

efforts taken in educating them, and for the special care and protection provided to them during

class-time. Most of the students had clarity of purpose. On being asked about their plans for

their career after their education, they aspired to be darzi or pheriwala like their father

.they don’t have any future plans. Many students echoed a strong desire to be provided with

uniforms to be worn while attending classes. Seeing students of other schools wear uniforms

further intensified their desire for wearing one while attending Madrasas.

Suggestion:-

Number of teachers to be increased and their recruitment :-

The number of teachers should be increased in proportion to the number of students being

taught in each Madrasas, so that a healthy student /teacher ratio can be maintained for quality

teaching/learning process. Additionally the number of teachers should also be increased

according to the number of subjects being taught, the level of the madrasa ( primary, upper

primary, secondary, senior secondary level


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Appointment of social worker and counselor:-

There should be appointment of social worker and counselor for the counseling of the parents of

the children. And also for them who are not sending their children for study in Madarsas.

Community awareness programme :-

There should be organizing community awareness programme for Muslim children. It is the

motivation activity to motivate the parents to send their children at Madarsas for study.

More Computer trainings:-


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There should organized more computer trainng for the children because they had not

proper guidance or using computers.

No space for use sport kits:-

PVCHR provided sports kit too the children who study in Madarsas but they have no

space to use the sports kit. They have no proper place ad permission for play. More attention

should be paid on physical activities of the children.Enhancement of grant for Library, Computer Lab, Science lab, etc:-

There was a major demand that the grant available under this head was insufficient and

should be enhanced substantially.


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.

Dissemination of information:-

It is desired that regular workshops and special camps should be held at the district level

to communicate to the stake holders the essential features of the scheme and the process of its

implementation. Placards and posters to the said effect should also be published and pasted at

prominent places like mosques, offices of the Wakf Board and the members of the Mohalla

Sudhar Committees of areas of Muslim concentration should be taken into confidence. Special

budget should be sanctioned for this purpose.

Provision of Medical Facilities:-


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Since a large number of students come from modest socio-economic background it is

essential that health facilities and regular medical check-ups should be provided to them there

should be first aid box in all the Madarsa.

Physical education teacher:-

There should be done appointment of at least one physical education teacher in each Madarsas

for complete Growth for children. It is also beneficial for the children in the aspect of career and

physical development.

Special incentive for girl students should be provided to motivate them in mainstream

education

Textbooks in Urdu should be prepared.

For accreditation, Government should make a system of examination of both streams

along with integrated curriculum.

There should be a provision of regularity of upgrading up to grade five.

Madarsas are the educational institution of Muslim community; therefore, Government

Aided Madarsas should be provided proper assistance similar to any community school

based on number of students.

Government should launch a specific program to develop proper physical infrastructure

in these Madarsas. Stigmatized attitude toward Madarsa education should be removed

because it presents a sizable sector, with newer opportunities emerging. It should be

exposed to market forces and competition.

In order to make Madarsa graduates competitive, crash programme may be

undertaken for promoting expertise in three areas – science subjects

including IT, commerce/business and English

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