The legacy of British colonial rule left an indelible mark on the narrative surrounding Muslim women’s education, perpetuating stereotypes like the “uneducated Muslim” and the “secluded Muslim woman.”
These depictions, strategically employed to legitimize colonial authority and establish the supposed superiority of Western cultural values, continue to influence contemporary perceptions. This narrative, often entwined with missionary and rescue narratives, has endured over time, shaping the representation of figures like Malala Yousafzai in the West.
Since the inception of Pakistan in 1947, the pursuit of girls’ education has encountered persistent challenges, ranging from cultural and societal norms to gender discrimination and religious extremism. It is crucial to emphasize that Islam, as a religion, does not endorse discrimination against women and, in fact, underscores the paramount importance of education for all Muslims.
Recent events have brought to light the ongoing threats faced by girls’ education, particularly in the Gilgit-Baltistan (GB) territory. A girls school in the Darel area of Gilgit-Baltistan fell victim to arson, with unidentified assailants also abducting the security guard. The incident is not an isolated one, as the region has witnessed previous attacks, notably in August 2018 when coordinated strikes targeted at least 12 schools in GB’s Diamer area, including eight girls’ schools. Thankfully, these incidents occurred at night, sparing students from harm, but the schools and their resources were not spared.
Reports from the area revealed that a militant group distributed leaflets explicitly demanding the closure of girls’ schools, issuing a stern warning to tribal communities against sending their grown-up girls to educational institutions.
These attacks have left an indelible mark on girls’ education. Research citing the Global Terrorism Database and Pakistan’s Social and Living Standards Measurement indicates a significant decrease in the likelihood of parents continuing their children’s education, especially for girls, in areas consistently exposed to terrorism. For every million people, an increase in terrorist incidents correlates with a substantial reduction of 26,501 children pursuing primary school education.
While Khyber-Pakhtunkhwa (KP) and tribal districts have historically been the worst-affected regions, Gilgit-Baltistan has become a new target for extremists. In Swat, KP, where extremist groups have sought to impose their anti-education agenda for nearly two decades, an armed attack on a school van in October 2022 resulted in the tragic death of the driver and injuries to two children. Swat is notable as the hometown of Malala Yousafzai, the youngest Nobel laureate, who survived an assassination attempt in 2012 for defying the ban on girls’ education imposed by the Tehreek-e-Taliban Pakistan (TTP) in Swat.
Malala, undeterred by the attack, has since become a global advocate for the protection of women’s rights and a symbol of resilience for young girls worldwide. Official data reveals that between 2007 and 2009, extremists destroyed over 100 girls’ schools in the region. The Pakistan Army’s operations in the area played a crucial role in halting this destructive campaign, eliminating threats to the state and safeguarding girls’ education.
Exploring the motives behind such attacks, researcher Shenila Khoja-Moolji sheds light on the historical use of girls’ education to categorize populations as civilized or uncivilized, modern or backward, particularly concerning Muslims. The question persists in the minds of many—why do militants perceive education, especially for girls, as their adversary?
During the era of British colonial rule, a pervasive narrative emerged that strategically portrayed the “uneducated Muslim” and the “secluded Muslim woman” to legitimize the authority of colonial officers and assert the supposed superiority of Western cultural values. This narrative often spotlighted local practices like purdah (veiling) and early marriage to depict Indian Muslims as culturally degraded, effectively aligning with missionary and rescue narratives.
Historians argue that British women, seeking to advance their social positions in Britain and secure employment opportunities in India, frequently exploited the plight of Indian women. This dynamic perpetuated the portrayal of Indian Muslim women as silent victims in need of rescue. Strikingly, echoes of these narratives persist today, evident in the representation of figures like Malala Yousafzai in the West. Malala is often framed as the girl who defied Pakistani culture, embodying a transnational, secular modernity centered on independence, choice, freedom, and gender equality.
The researcher expresses concern that, rather than being recognized as a symbol of Muslim and Pakistani courage against local violence, Malala is presented as an exception. This narrative sustains the perception of Islam as an oppressive religion and Muslims as entrenched in pre-modern sensibilities. However, such perspectives not only reinforce the simplistic victim/heroine binary but also overlook the intricate interplay of issues such as state corruption, a weakened welfare system, and limited job opportunities.
To address this situation, the researcher advocates for a critical examination of the discourse on girls’ education, challenging the dominant Western perspective that inadvertently provides fodder for extremists. By acknowledging the rich traditions of learning indigenous to Muslims and Pakistan and supporting organizations like the Aga Khan Development Network, rooted in Muslim ethics and committed to enhancing the quality of life in Pakistan and beyond, we can strive for a more nuanced and inclusive understanding of these complex issues.
As we navigate the nuanced landscape of narratives surrounding Muslim women’s education, it becomes imperative to reassess and challenge the enduring colonial legacies that shape these representations. The portrayal of figures like Malala Yousafzai as exceptions, defying their cultural contexts, perpetuates a skewed view of Islam and Muslims. To foster a more comprehensive understanding, we must critically examine the discourse on girls’ education, steering away from dominant Western perspectives that may inadvertently fuel extremist ideologies. By recognizing the rich traditions of learning indigenous to Muslims and supporting organizations like the Aga Khan Development Network, grounded in Muslim ethics, we can contribute to dismantling stereotypes and working towards a more inclusive and equitable representation of Muslim women in education.