A curriculum of exclusion

Express Tribune

27-04-2025

Despite concerns raised by various stakeholders regarding the problematic aspects of the Single National Curriculum (SNC), the coalition government led by Pakistan Muslim League-N paid no attention and only renamed it the National Curriculum of Pakistan (NCP).
Article 25A of the Constitution of Pakistan provides for free and compulsory education for children aged 5 to 16, however, a report by the Pakistan Institute of Education in collaboration with UNESCO has revealed that the number of out-of-school children has increased to 26.2 million. About two million more girls than boys are out of school in the country. At the end of sixth grade, the school dropout rate is 59 percept for girls and 49 percept for boys – a concerning difference. The key contributing factors are inadequate state investment in education (only 1.5% of GDP), lack of infrastructure, incapable teachers, insufficient learning resources, deficient textbooks, gender disparity and abject poverty. Examinations emphasize rote learning while fundamental skills like language proficiency and logical reasoning are often neglected.
Pakistan is a multi-linguistic, multi-religion and multi-cultural country. To celebrate the diversity and to promote an inclusive society, the education system in any country plays a key role. Textbooks are critical tools for teaching knowledge and impacting students' behaviours; they can either inculcate social harmony or strengthen biases and hatred. There is a direct link between exclusionary narratives in textbooks and rising social intolerance against religious and sectarian minorities in the country.
A critical analysis of 145 textbooks of compulsory subjects for Grades 1-10 such as; English, Urdu, General Knowledge, Social Studies, History and Pakistan Studies by federal and provincial boards was conducted by Centre for Social Justice (CSJ) to gauge the changes after NCP. The review reveals the level of inclusivity, gender parity and compliance with fundamental right guaranteed in Article 22(1) of the Constitution of Pakistan, which prohibits educational institutions from compelling students to study or receive instruction in a religion other than their own.
Key observations
The review of textbooks revealed varying degrees of inclusive content concerning minorities, women and persons with disabilities. The analysis found that the chapters in textbooks of the Khyber Pakhtunkhwa Textbook Board and the National Book Foundation indicated the highest level of inclusive content (7%), followed by Sindh (6.4%), Balochistan (5.4%) and Punjab (5.2%). Although the textbooks published by the Sindh Textbook Board had a lower percentage of chapters manifesting religious inclusivity, the inclusive content was more far-reaching as compared to the other boards.
Moderate efforts to promote inclusivity are made in all boards. For instance, the use of diverse names such as Vicky, Rita, Priya, and discussion of festivals like Eid, Holi, and Christmas introduces students to cultural and religious diversity. Women's achievements are highlighted with role models like Fatima Jinnah, Dr Ruth Pfau and Arfa Karim. Additionally, stories featuring narratives about social harmony and challenges faced by persons with disabilities, such as a protagonist in a wheelchair or a child with polio, are included. While this inclusion is commendable, it is limited in scope and remains overshadowed by dominant ideological narratives.
The study revealed the presence of hate material against minority religions in varying degrees which included negative portrayal, one-sided views, moral characterization, and stereotyping of a faith identity, etc. The highest frequency of hate content was found in textbooks for Pakistan Studies (15%) followed by History (4%). The study pointed out that some progress had been made in reducing hateful content against religious minorities in all boards.
There is a marked inclusion of content centred on the majority religion across non-religious subjects, which all students, including those from religious minorities, have to learn to pass exams. The chapters explicitly focused on the majority religion appeared in textbooks in the following ratios: 39.6% in Khyber Pakhtunkhwa, 39.4% in Punjab, 29.8% in National Book Foundation, 25.9% in Balochistan, and 18.7% in Sindh.
A cumulative total of 389 images depicting places of worship and tombs were found reflecting a significant disparity in representation of places of worship from diverse faiths. Mosques dominate the imagery, appearing 258 times (66%), followed by tombs, which appear 113 times (29%). In contrast, the representation of places of worship for religious minorities is significantly fewer with churches and temples depicted only seven times each, while Gurdwaras appear merely four times across all textbooks examined. The images of other religious sites, such as those of the Baha'i, Kalasha, Buddhist, and Zoroastrian communities, are entirely absent, highlighting a lack of acknowledgment of the full spectrum of religious diversity in the country.
Textbooks across Pakistan's boards predominantly depict girls and women in a specific dress code, emphasizing the hijab as a normative part of female attire. The depiction of headscarves spans all ages and professions, from preschool-aged children to professional women. This strong emphasis on religious attire, particularly in primary textbooks, reflects a deliberate effort to normalize the hijab as an essential aspect of a girl's identity. The prevalence of hijab imagery from Grade 1 underscores the perceptions of authors and reviewers about gender and dress codes at a formative age. The lack of representation of diverse dress styles risks marginalizing those who do not conform to the dominant narrative, thereby perpetuating stereotypes and limiting the appreciation for diversity and individuality.
The textbooks heavily rely on traditional gender stereotypes, depicting women and young girls in roles confined within socially defined boundaries. Young girls are shown assisting their mothers with household chores, engaging in indoor activities, or participating in limited sports like badminton. Adult women are primarily portrayed as housewives managing domestic responsibilities such as; childcare and cooking or as professionals in limited roles. This portrayal reinforces gender biases, marginalizes women's potential, and limits their representation in diverse and empowered roles, and fails to inspire students with inclusive and progressive role models.
Charting a future course
There is a dire need to introduce more learning content manifesting sensitivity towards diverse religions, peace-building, acceptance and gender parity. Following are the recommendations to the government, especially the education ministries and textbook boards in the country:
Refrain from introducing any legislation, or policy measures that contravene the constitutional protections of religious freedom and non-discrimination, as enshrined in Articles 20, 22(1), and 25 of the Constitution. Ensure that textbooks of compulsory subjects for students of all faiths do not include content that is of majority faith, ensuring full compliance with Article 22(1) of the Constitution of Pakistan.
Ensure balanced and equitable representation of all religious communities by incorporating content on religious beliefs, practices, places of worship, and festivals in textbooks, reflecting the country's religious diversity and fostering social cohesion. Incorporate positive narratives in textbooks that emphasize the shared heritage, cultural diversity and significant contributions of minority communities to Pakistan's history, culture, and development, fostering a sense of belonging and mutual respect among students from diverse backgrounds.
Conduct independent reviews of curricula and textbooks before their finalization and publication, to identify and address biases, gaps, and exclusionary narratives, ensuring inclusivity and equity in educational materials.
Ensure that federal and provincial governments implement policy regarding religious education as an alternative to Islamiyat/Ethics, including recruiting qualified teachers to facilitate minority students study their respective religions in schools.
Limit the role of the Ulema Board in Punjab strictly to reviewing content specific to Islamiyat textbooks, ensuring their input remains within their area of competence. Moreover, broader curricular decisions should be guided by educational experts to uphold constitutional guarantees.
Ensure that textbook content includes open-ended questions and interactive activities that encourage critical thinking, empathy, and respect for diversity, and stimulate discussions on acceptance and inclusivity.
Develop guidelines for teachers on teaching topics related to religion, culture, gender and persons with disabilities in an unbiased and respectful manner to foster an inclusive classroom environment.
Eliminate content and images in textbooks that depict girls and women in stereotypical gender roles and present them exclusively in religious attire. Moreover, adopt a more inclusive portrayal of women from various religious and cultural backgrounds in diverse professions and leadership positions, recognizing their contributions in all spheres of life.
Implement a strategy to address complaints of harassment, bullying, and discrimination faced by girls, minorities, and persons with disabilities in educational institutions, and introduce safeguards to protect students, teachers, and educational institutions from violence and abuse, creating a safe and inclusive learning environment for all.
Ensure compliance of the directives of Supreme Court Order No. ii (SMC No. 1 of 2014) which ordered the government to develop curricula aimed at fostering religious and social tolerance at both school and college levels.
Nabila Feroz Bhatti is a human rights activist and columnist. She is Member Working Group at National Commission on the Rights of Child. She can be reached at [e-mail] and on X @NabilaFBhatti
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