Continuation and Expansion of Elementary Education Project for Muslim and

Dalit Children in Jaunpur and Varanasi Districts, U.P.

An Evaluation Study Report

Evaluated by
Dr. Shaila Parveen Associate Professor
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
1

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.

Dr. Shaila Parveen

Associate Professor
Department of Social Work,
Mahatma Gandhi Kashi Vidyapith, Varanasi

Content

1.

Introduction.6-28

1.1

Modernization of Madarsas

1.2

Review of the literature

2.

Methodology of the study.29-40

2.1

Aims and Objectives of the study

2.2

Geographical Area

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

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 early
as 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).
5

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
6

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.

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.

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

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 frontier
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-ulAzaha as well as other donations.

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

10

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 Indias 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.

11

The objective of the programme is to encourage traditional institutions like maktabs and
Madarsas to introduce teaching of Science, Maths, 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 maths 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
12

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

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

13

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 girls 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

14

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.

15

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?

16

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)
17

 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
18

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, while
Islamic 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.

19

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:-

20

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.

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

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

EDUCATION IN BANGLADESH: A STRATEGY PAPER

5

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

2:11pm.retrived on 8 may 2012.

21

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
6

Qasmi MuhammadullahKhalili2005 :Madarsa Education: Its Strength and Weakness. Manak

Publications Pvt. Ltd. Delhi &MarkazulMaarif Mumbai retrived on 13 may 2013.

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

22

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 Singhs 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 Godby the eleventh century, with the establishment of
large 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

SikandY oginder:Reforming the Indian Madarsas: Contemporary Muslim Voices retrieved on May 20, 2013.

23

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.

24

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 activities
with 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,
25

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
26

vocational courses. The scheme and its various components are presented below in a tabular
form.
Table No. 2.1
Sl.

Activity to be undertaken **

no
1.

Action

to

be

taken by
Recruitment of Teachers for Maths, Science, Soc. Sc., PVCHR
Languages, Computers, etc.

2.

Strengthening of libraries

PVCHR

3.

Purchase of Science/ Maths and other Teaching Learning PVCHR

Materials (TLM)

4.

Establishment of computer / science labs/workshops

PVCHR

5.

In-Service teachers training / computer teachers 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

27

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

28

manifests itself in precious Banarasi Silk Sarees and Silk brocades which are cherished as
collectors 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 private
school 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.

29

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 the
children 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.

30

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 to
official 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

MadarsaAberehmat, Majhgawakala, Jalapur, Jaunpur

31

MadarsaMohammadiya, Kothawa, Jalalpur, Jaunpur

MadarsasirajDarulUlum, Sirkoni, Jaunpur

Madarsa Mohammad Nabi Jan, Izari, Jalalpur, Jaunpur

MadarsaChasmeSamad, Purbai Bazar, Jalalpur, Jaunpur

MadarsaJiya- ul Islam, Nahoradih, Jalalpur, Jaunpur

MadarsaIsliamia, Hariharpur, Jalalpur, Jaunpur

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

Madarsa/Matkab in Varanasi
Sl.no.

32

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

5.

MadarsaMadinatulAshrajAzimnagar, Bazardiha, Varanasi

Table No. 2.4

S.No Madarsa/Matkab

No. of student
Female

Male Total

MadarsaAberehmat, Majhgawakala, Jalapur, Jaunpur

143

96

239

MadarsaMohammadiya, Kothawa, Jalalpur, Jaunpur

45

85

130

MadarsasirajDarulUlum, Sirkoni, Jaunpur

85

75

160

Madarsa Mohammad Nabi Jan, Izari, Jalalpur, Jaunpur

70

77

147

MadarsaChasmeSamad, Purbai Bazar, Jalalpur, Jaunpur

59

58

117

MadarsaJiya- ul Islam, Nahoradih, Jalalpur, Jaunpur

26

29

55

MadarsaMadnitalimul Islam, Rajepur, Jalalpur, Varanasi

19

18

37

MadarsaIsliamia, Hariharpur, Jalalpur, Jaunpur

22

27

49

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, 17

10

27

Rampur, Jaunpur

33

14

MadarsaAarabiyaAhaleSunnatMadinatulUlum,

NaiBasti, 19

21

40

Rampur, Jaunpur
15

MadarsaAhaleSunnatFaizarrassolBhihura, Rampur, Jaunpur

35

42

77

16

Madarsa Ayesha Siddiqui, Intaz Nagar, Bazardiha, Varanasi

206

------

206

46

74

222

445

Only
girls
17

MadarsaAnwarul Ulum, Bazardiha, Varanasi

18

MadarsaRaunalul Islam, Azad Nagar, Bazar, Bazardiha, 223

28

Varanasi
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
34

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
35

(modern education) in 20 Madarsas and Maktabii and 2769 children (Female- 1522 Male1239) 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.

Activity to be undertaken

no

Action to Achievements of this programme

be

taken

by
1.

Recruitment of Teachers for PVCHR

Appointment of One teacher in 20

Maths, Science, Soc. Sc.,

Madarsas

Languages, Computers, etc.

2.

Strengthening of libraries

3.

Purchase of Science/ Maths PVCHR

Provided

and

chocks, posters, globe, catalogs, flash

4.

other

PVCHR

Teaching

Have been done.

(TLM)****

Like

books,

Learning Materials (TLM)

chart etc.

Establishment of computer / PVCHR

In 3 Madarsas 3-3 computers have been

science labs/workshops

provided by PVCHR and one center

teacher for computer education and
PVCHR teachers have been trained.

5.

In-Service teachers training PVCHR

/

computer

Provided training

teachers

training

36

6.

Sports kit

PVCHR

provided

7.

Vocational training

PVCHR

Have been Conducted

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 both
district, 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, Maths, 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
37

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 communitys distinct identity
and attended to the childs 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.

38

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.

39

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.

40

3. Maths 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 following
subjects: 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:41

Table No. 3.2

List of teachers in Madarsas
Sl

Madarsa/Matkab

no.

Total

PVCHR

teachers
1. MadarsaAberehmat, Majhgawakala, Jalapur, Jaunpur

2. MadarsaMohammadiya, Kothawa, Jalalpur, Jaunpur

10

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

7. MadarsaMadnitalimul Islam, Rajepur, Jalalpur, Varanasi

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, 2

Jaunpur
14. MadarsaAarabiyaAhaleSunnatMadinatulUlum, NaiBasti, Rampur, 2

Jaunpur
15. MadarsaAhaleSunnatFaizarrassolBhihura, Rampur, Jaunpur

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

14

17. MadarsaAnwarul Ulum, Bazardiha, Varanasi

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

14

19. MadarsaNuriyaRizviya, Rajanazar, Bazardiha, Varanasi

20. MadarsaMadinatulAshrajAzimnagar, Bazardiha, Varanasi

Teacher Training: Issues of concern:-

42

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
43

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

44

Sl no.
1.

Name

Date

One

day 15 nov 2013

training
2.

Five

Subject

work

Base line and bench

mark study

days 26 nov 2013 to 30 Duniyavishiksha

training

nov 2013

k Report writing, need of

pratisthapanaparipeks

education, objective of

hyanirmadkaryashala

basic education, role of

teacher

3.

Two days

28 29 oct 2013

Theatre and education Right of children, child

workshop

labour,

right

of

education
4.

One day

30 oct 2013

Shiksha k adhikar k Drama

parvi

me

balpanchayatkinatyaab
hivyakti
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

7.

Five days

16 feb to 20 feb Quality teaching

Computer training

K.A.P. theory,

2014
8.

One day

10 march 2014

Rastryamahilamuktidi

Lecture to the guardians

was
9.

10.

Three days

Ten days

1 to 3 april 2014

Orientation

Evaluation,

programme

problem

ITE

Training

in Base

Madarsas

language

line

observation

data,
Madarsa

infrastructure
11.

Six
training

days 18 to 23 may 2014

Training on Theater Role of SMC, play

in

education

with

youth volunteer and

45

activist

12.

Four

days 26 to 29 sep2014

capacity

Bridge course training Team work, confidence

for teachers

building, leraning, role

building

of teacher, TLM,

programme
13.

One day

6 sep 2014

Balmahotsav

Nukkadnatak

11 to 12 oct 2014

Role of teacher and Activities

Oct 2014
14.

Two days

student

in

Two days

14 to 16 oct 2014

Theater

task,

social distribution of posters

development
15.

and

realated to task
education Quality theatre

workshop

on

education and security

of children
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

activities

46

teacher

and

47

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

Bazardiha, and Bhaghvanala Varanasi in which childreniiiiv221 (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

48

S.

Name

of

No

Bazardiha

Madarsa

ITE

Center Sex

Total no of children in
ITE

Female Male
1

MadarsaRaunakul Islam

43

28

71

MadarsaMadinatul Ashraf

20

14

34

MadarsasNuriyaRizvaniya

29

16

45

Madarsa Ayesha Siddiqui,

50

FTC Center Baghvanala

14

21

Total

156

65

221

50

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 remedial vicenters 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.

49

In this program childrens learn and perform many child rights play program through theater and
drama.

1- Newsletter [Bacchon ki Duniya] develop by BalPanchayat Children groups and

Published by PVCHR-SDTT.
2- The SDTT support scholarship for Higher Education20 Girls students of Bazardiha
underprivileged area.

50

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

.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

4. Baghwanpur Remedial Centre, Rampur, Jaunpur 6

5. Kotigaon Remedial Centre, Rampur, Jaunpur
Grand Total

M Total

23

26 32

18 15 33
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:-

51

-

Go to next

Go to back
Go to next

52

Go to next

Go to next

53

Go to back

Go to back

54

Go to back

Go to next

According to Hindu mythology a ganga river have a

great medicinal qualities.

A ganga river present a ideal biodiversity area . It have
over 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 the
organic waste 15 to 25 times faster then other river.
A Ganga river have a legendry medicinal qualities as
compare to other HIMALAYA rivers'.
According to NBRI (National Botanical Research
Institute) ganga water have a anti bacterial quality .
It found in research the E. COLI live only 3 days in
Ganga water due to its bacteriophase quality's.

55

PRESENT
STATE OF GANGA RIVER
a
At the time the holy Ganga river become polluted.
There are over 29 cites , 70 towns and thousands of villages along the
GANGA bank.
The Ganga was ranked among the five most polluted river's of the world 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.

MAIN SOURCE 0F GANGA POLLOUTION

Industrial drains .
City drains.
Religion touristic activity.
Construction activities along the coast of this
river.
Agriculture auto flow.
Domestic activities like those of washer men .
Cremation related ritual.
miscellaneous : like vehicular washing, dumping
of solid west etc.

56

According to data out of 146

industries 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 industries
on the ganga are the leather
industries near Kanpur .
Other industry like Tanning
industry , pharmaceutical

companies , electronic plant ,

textile and paper industries,
fertilizers discharge ,different
types of chemical and organic
effluent into river.

MUNICIPAL SEWAGE CONSIST 75% BY VOLUME

OF TOTAL WASTE INTO GANGA.

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

57

A Channel showing confluence of Tannery

effluents with River Ganga at Kanpur.

C
6%

B
30%

58

A= Sewage (64%)
B=Industrial Effluents (30%)
A
64%

C=Miscellaneous (6%)

59

PICTURE : HOW RIPERIAN CORRDORA FLORA ACT AS

BARRIER AND CHECK THE IMMEDIATE DISCHARGE OF
SOLID RAW MATERIAL IN RIVER.

60

WORK DONE BY GOVERNMENT

GAP GANGA ACTION PLAN

The GAP- Phase -1 , The first attempt of GO 1 for pollution abatement work in
the river GANGA
Indicated 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 , full
of biodiversity & pollution free.
ADOPT GANGA like programs are
also helpful to clean THE GANGA .

61

Childrens and Youth Volunteers trainings:

Improve and increase the childrens participation and self-confidence through various activities.
1- Capacity Building trainingofBalPanchayat Childrens 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 childrens
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
62

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,
63

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 Governments 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
childrens cognition and learning process.

64

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
65

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:66

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 parents
hesitation in sending their girls to co-educational institutions the evaluation team was
pleasantly surprised to find that across all the sample states, parents didnt seem to have any
reservation about sending their daughters to coeducational 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.

67

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.

68

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.
Childrens 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

69

choosing the particular Madrasas, almost all of them attributed it to being their parents 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 dont 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
70

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:-

71

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.

72

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:-

73

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 e d u c a t i o n 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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