Education, Poverty and Gender: Schooling Muslim Girls in by Latika Gupta

By Latika Gupta

This ebook investigates the character of identification formation between economically backward adolescent Muslim women in northern India by means of targeting the interstitial areas of the ‘home’ and ‘school’. It examines problems with faith, patriarchy and schooling, to interrogate the connection among pedagogy and faith in South Asia.

Using a multi-disciplinary procedure and a number of study equipment, the quantity makes major contribution to the examine of socialisation and sleek schooling between minorities and different marginalised teams in India. it will likely be of curiosity to students of schooling, tradition and gender reports, sociology, psychology, Islamic experiences, and to policy-makers and non-government agencies interested in schooling.

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Education, Poverty and Gender: Schooling Muslim Girls in India

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Additional resources for Education, Poverty and Gender: Schooling Muslim Girls in India

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For both, marriage results in loss of customary rights in their natal home and no control over resources in their new home. Zoya Hasan and Ritu Menon (2004, 2005) undertook a nationwide survey of 10,000 Muslim and Hindu girls in 42 districts of the country. 9 I ntroduction The objective was to determine the actual status of girls’ education and the shaping influence of community, class and religion. Two volumes resulted from this survey. In the first volume, Hasan and Menon (2004) found that approximately 60 per cent of Muslim women had never been to school.

A religion has a central narrative, symbols and histories which explain the meaning of life and maintain a set of ideas about the origin of life and the universe. For common people, religion consists of principles of morality, ethics and ways of living. Emile Durkheim (1954) postulated that the main role of religion was to celebrate and sustain the norms upon which the integration of society depends. Explicating Durkheim’s view of religion, Robert Bellah (1968) says that religion constitutes society.

This description of education as a source of human capital also aptly characterizes the role of education in shaping a secular and liberal personality. The attributes it nurtures can be seen as being essential for participation in a liberal democracy and a market economy. Despite the clarity in the vision of a secular liberal society arising from the Constitution, educational policy remained both vague and weak on how education is to be used as a means to secularize Indian society. Krishna Kumar (1992) argues that academic debates on secularism do not take into account the pedagogic aspect of education when they discuss secularism in India.

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