The simple assessment of this phenomenon is that there is no understanding of curriculum design and the significance of a committee constituted for the purpose. In all fairness to the committee, the likelihood is that it comprised experts and specialists from the field of education. The second observation that should be made clear is that the book was meant to teach the subject of Urdu.
Therefore, the objective of this textbook would be to teach Urdu as a language and hence, it should have been judged from this perspective; i.e., whether it was fulfilling the objectives laid down. This could only have been done if the committee were called upon to answer the allegation made by one individual from the field of journalism. No individual should have the prerogative to change a decision taken by a committee.
On the other side of this phenomenon is the intervention by Pervez Hoodbhoy. He goes deep into the matter and after an evaluation of both books, comes up with the finding that Mr Abbasi was not entirely truthful in the statements he made. The revised book contained the picture of Allama Iqbal, and also included “Hamd-o-Nat” by Ehsan Danish, a poem by Hafeez Jullandhari, as well as letters of Ghalib. This manifests it as a perfect book for teaching Urdu as a subject for matriculation students. Hoodbhoy establishes that there was no proper investigation and that the importance of the curriculum committee was undermined and that the narrow-mindedness or “narrow prism” of thinking by some individuals was destroying the fabric of this society.
These episodes have constructed the phenomenology that we are experiencing. As we have seen, we are beset by a culture that bases itself on arm-twisting. Mr Abbasi has been gloating because, as a journalist, he has brought the might of a government to its knees and forced it to withdraw its step. He had challenged the writ of the government. We are either hounded by the phenomenon of “Islam-in-danger” or by the “thana culture” prevailing in our lives. We have time and again seen how a wrong is made to look like the pure, objective truth. We can see the thana culture but accept it and learn to bear its excesses. The interpretive view suggests that we create “objectivity” through a social process of acceptance. This precipitates injustice upon us. We go for appearances of objectivity and don’t let our minds question this. It is a social phenomenon — an aspect of “phenomenology” as it teaches us a social action. This adaptation is not from something that has been taught to us, but it is through the virtue of the fact that we also learn at an unconscious level without really being taught. However, all description of actions must contain an interpretive element. Actions by individuals always embody the interpretation of the actor. In this case, it is pertinent to ask what meaning Mr Abbasi is attaching to his action. He seems to understand the social context of the society that we live in. We have a passive acceptance of all actions, even wrong ones. Public actions need to be questioned. Mr Hoodbhoy has shown moral courage. If he had not done this, the silent majority would have considered Mr Abbasi a hero and that, too, a mistaken one.
Interpretation of reality was modified and changed by transforming the meaning and action of a well-intentioned committee. Sometimes, single-handedly, our well-meaning journalists can misrepresent reality. That is the time to react and harness such unbridled media power. Media represents the consciousness of a society and it must be balanced and wise, hence willing to rein in when it is in the interest of society.
In fact, we do not have a social framework of civic responsibility. Such a framework could help us understand the concept that we seek to interpret. The work of the interpretive researcher is complete only when it has satisfied the social criteria in a particular field. In this case, we have seen how it was exploited and how it was taken up as a moral challenge, which explained the interpretive criteria. Journalists have been known to adopt the interpretive theory. They interpret and pass judgment, and we do not verify. However, the wisdom would be to see that our actions are an expression of informed and enlightened choices. These are, therefore, wisdom based and knowledge based for the betterment of society and are not carried out under any compulsion. We are a conscious society after all.
Published in The Express Tribune, April 23rd, 2013.
COMMENTS (12)
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Excellent article. Very well written. As for Mr. Abbasi - the fact that people read and listen to a obvioulsy-biased, unprofessional journalist like him is a testimony to how insane our socio-political landscape has become.
I know Prof Iqbal Khan since LSE where he teaches Entrepeneurship and SME to encourage MBAs for 'start ups' rather than doing seth ki job - a concept which is taught at best B-schools. He is very honest, dedicated and hard working thus some students donot like him. Sir, keep doing good job and leave the result on Allah. Donot expect from people who are generally greedy. Good luck!!!
@idiosync: Yes, by writing a column he had challenged the writ of the government. But why was a small article so powerful at that ? By playing religion and focusing on some deleted text that was not relevant to the subject. By playing religion he made the Punjab government capitulate.
A very well written and well argued piece. We need to redesign our curricula and curricula not only includes the text books.In dynamic concept of curricula, the teacher and learning aids/facilities also become an operational part of instructions. In some elite schools, teachers offer non-scientific and mythological interpretations of complex social phenomena. It must be changed. People should learn how to use critical thinking. Use good quality and relevant evidence to substantiate decisions/judgements. Otherwise, we will produce people who cannot think and just accept what is taught by society which includes many forces such as globalization, consumerism, and what not.
Really excellent, Iqbal Sahib. This is a very well thought, insightful piece of writing. I would go further by suggesting that all our journalists must read it so as they can understand the critical importance of their work and it's impact on the thoughts of our society. They could perhaps play their role in imparting something positive and progressive rather than their everyday din and noise.
Excellent Iqbal Sahib. Thanks for raising your voice on such issue. We definitely need more balanced-thinking people like you
This is a highly insightful and a much needed one article.
Objective, balanced, and insightful. article..Thanks author!
Problem in Pakistan: Most bearded and arabic knowing are thought of as pious. Most suit-ties and english knowing are thought of as learned .
A fair and balanced Op Ed by the ET. I agree with the fact that Dr. Pervez Hoodbhoy is a scientist of International repute and always in quest of knowledge and truth on the other hand Ansar Abbasi is not. The fact Urdu book should only concentrate on teaching and learning the language not a religion. While Islamiat books do not teach about the lives of top Urdu poets and writers, the language books should not interfere in the religions of students. Languages are secular and should be left at that even the new edition was not secular by any means. Going back to the old book is what we call one step forward two steps backward. The education department should not be blackmailed by non experts.
This article, being highly academic in its content and nature, has extremely impressed me. I wonder such serious and thought-provoking discourse would ever reach the ears of people of the likes of Ms. Abbasi (with due respect). The subjectivity has been the norm of our understanding. What is mostly referred to as 'objectivity' is considered as 'narrative fallacy' by Taleb and his contemporaries. With such a chaotic foundation, one might wonder as to where we can achieve 'scientific/academic consensus'? I believe the author has nailed it perfectly: The work of the interpretive researcher is complete only when it has satisfied the social criteria in a particular field.
The question then arises is "What is our social criterion for teaching of Urdu language?". I believe this task must be left to linguists, aided by social scientists. Journalists have other better (and important) things they must be occupied with!
Why does Ansar Abbasi thinks that he is the Master of all trades ?