A report from the Center for Social Justice examined 145 textbooks, concluding that most disparage religious minorities.
By Massimo Introvigne
A recent examination of school textbooks in Pakistan has uncovered that problematic content persists in the curriculum, leading to the marginalization of religious minorities from the nation’s social fabric and historical narrative. Conducted by the Lahore-based research and advocacy group Center for Social Justice (CSJ), the study, titled “What Are We Teaching at School?”, evaluated 145 textbooks across mandatory subjects for Grades 1 to 10. The Evangelical Christian Daily International reviewed and praised the report.
The subjects analyzed included English, Urdu, General Knowledge, Social Studies, History, and Pakistan Studies, utilized by public and private schools during the 2022–2023 academic period.
The research indicated that religious material is deeply integrated into non-religious subjects, which effectively requires all students, including non-Muslims, to study and pass exams related to Islamic teachings. The report highlighted that the overwhelming presence of content from the dominant religion in mandatory subjects disproportionately impacts students from religious minorities, compelling them to engage with material that may conflict with their beliefs or personal values. The textbooks from Khyber Pakhtunkhwa province contained the highest proportion of religious content at 39.6%, closely followed by those from Punjab province at 39.4%. The National Book Foundation’s textbooks included 29.8%, followed by Balochistan province at 25.9% and Sindh province at 18.7%.
The subjects with the most religious content were Pakistan Studies at 58%, followed by Urdu at 38%, Social Studies at 33.1%, History at 26.8%, and English at 24.2%, with General Knowledge having 12.3%. The report indicated that textbooks did not provide alternative content for minority students, which made the inclusion of Islamic teachings in non-religious subjects unavoidable. Instances of this included chapters focusing on the caliphs, the Seerat (life of Prophet Muhammad), Naat (poetry praising the Prophet), and Hamd (poetry praising God)—all appearing in Urdu and English language courses despite their religious nature.
The study also emphasized that the use of Islamic terminology in English textbooks, such as “Allah” in place of “God” and “Masjid” instead of “Mosque,” reinforces linguistic dominance. Arabic honorifics for the Prophet Muhammad are often prevalent across various subjects, creating challenges for minority students in reading, memorizing, or writing. Additionally, religious content increases as students advance to higher grades, particularly in areas where it may not be appropriate. For example, Grade 9 English textbooks include chapters like “Hazrat Muhammad – The Model of Tolerance” and “The Madina Charter.” Meanwhile, Grade 10 Urdu textbooks present “Simplicity and Humility of Hazrat Muhammad” and “Hazrat Umar,” which are better suited for Islamic Studies than mandatory language courses.
The study revealed an imbalance in religious imagery, particularly concerning places of worship. At least 389 images appeared in core subjects such as Urdu, English, and social sciences. From Grades 1 to 10, minority places of worship were minimally represented. Christian churches and Hindu temples were depicted seven times each, while Sikh gurdwaras appeared four times; however, places of worship from Baha’i, Kalasha, Buddhist, and Zoroastrian communities were not included. Mosques were prominently featured in textbooks produced by textbook boards in three out of four provinces and by the National Book Foundation, with each displaying between 56 and 61 images of mosques. In contrast, the Sindh province’s textbook board showed a comparatively lower count, with only 23 mosque images.
The prevalent presence of majority religious sites alongside the lack of representation for minority worship places highlights an imbalance in the education system. The study pointed out that incorporating Islamic material and mosque visuals into non-religious subjects infringes Article 22 of Pakistan’s Constitution, which prohibits mandatory religious education for students of differing faiths. This results in minority students facing disadvantages compared to their Muslim peers, who study identical content in Islamic Studies, a subject that is compulsory for them.
The review identified instances of hate speech and derogatory language in textbooks. This included phrases like “Hindus’ mentality,” assertions of “Hindus’ complete dominance over Muslims,” and terms related to the caste system, such as “untouchables” and “low caste.” The subjects most notably featuring this content were Pakistan Studies (15%), followed by History (4%) and Urdu (0.66%). Frequently, textbooks in Social Studies, History, and Pakistan Studies depicted religious groups in a biased manner, presenting one group as a victim and another as an oppressor, which restricted students’ understanding of the complexities of historical contexts.
In 2023, the National Curriculum Council authorized the release of religion textbooks for seven minority faiths: Hinduism, Sikhism, Christianity, Baha’i, Zoroastrianism, Kalasha, and Buddhism. However, CSJ pointed out that implementing this policy, particularly concerning the availability of qualified teachers, was sluggish, especially in schools with only one or two students from minority faiths. The study revealed that the proportion of inclusive content in textbooks differed by province, with Khyber Pakhtunkhwa (7%) and the National Book Foundation (7%) at the forefront, followed by Sindh (6.4%), Balochistan (5.4%), and Punjab (5.2%).
The CSJ urged the government to create school and college curricula that foster religious and social tolerance. The government must ensure that textbooks for compulsory subjects do not include content that could be interpreted as promoting any particular faith, fully aligning with Article 22 (1) of the Constitution of Pakistan, which ensures that no student is forced to receive religious instruction contrary to their beliefs. Additionally, it should guarantee that textbooks for mandatory subjects do not present lessons that assert the superiority of one faith over another, thereby cultivating an inclusive and impartial learning environment for all students.
The report emphasized the need for fair representation of all religious communities by including information on their beliefs, practices, places of worship, and festivals, reflecting Pakistan’s diversity and enhancing social cohesion. It stated that integrating positive narratives highlighting shared heritage, cultural diversity, and the contributions of minority communities to the country’s history and development would cultivate a sense of belonging and mutual respect among students from various backgrounds.
Lastly, the CSJ called on the government to conduct independent reviews of curricula and textbooks before publication, aiming to detect and eliminate bias, close content gaps, and ensure that educational resources are inclusive and fair.
