In this document causative factors are discussed for dropout of students from middle class Muslim families from Kothawa village in surat district, GUJARAT. It is social research (Academic Research) done as a part of Master of Social Work in Veer Narmad South Gujarat University (VNSGU), Surat

1. CAUSATIVE FACTORS FOR DROPOUT AMONG MIDDLE CLASS
MUSLIM FAMILIES: A STUDY FROM KOTHAWA.
A
Dissertation Submitted
To
MSW Programme,
Dept. of Sociology,
Veer Narmad South Gujarat University, Surat
In partial fulfillment of the requirement
For the degree of
Master of Social Work
Research Guide:
Researcher:
Ms. Rekha Mistry
Shaikh Mo. Arifalam Mo. S
Assistant Professor,
Master of Social Work,
Dept of sociology,V.N.S.G.U., Surat
2009 - 2011
1

2. A
Study of
CAUSATIVE FACTORS FOR DROPOUT AMONG MIDDLE
CLASS
MUSLIM FAMILIES: A STUDY FROM KOTHAWA.
Submitted To:
Veer Narmad South Gujarat University
As the fulfillment of
Master of Social Work
Submitted By:
Shaikh Mohammad Arifalam Mohammad Sultan
MSW Programme,
Department of Sociology
Veer Narmad South Gujarat University,
Surat – 395 007
Gujarat
2

3. Declaration
I declare that the Dissertation entitled “Causative factors for
dropout among middle class Muslim families: A study from kothawa
“is a record of independent research work carried out by
me under the supervision and guidance of Ms.Rekha
Mistry. This work has not been submitted to any other
University/Institution for any Degree/Diploma.
Student:
(Shaikh Mohammad Arifalam Mohammad Sultan)
Research Guide:
Head:
Ms.Rekha Mistry
Dr. Parvez Abbasi
Assistant Professor,
Professor & Head
Master of Social Work,
Dept. of Sociology,
Dept. of sociology.
V.N.S.G.U., Surat
V.N.S.G.U., Surat
3

4. Acknowledgement
My first and most heartily gratitude goes to the almighty ALLAH who blesses to all for his
divine throughout my life, this MSW programme and this dissertation.
At this juncture, when I am submitting my dissertation, I honestly feel that this report of study
would not have been possible without the support guidance, critique and direction of those who
are associated with my academic and personal life.
Foremost I would extend my respect and gratitude to Dr. Parvez Abbasi, HOD of Department of
Sociology, Veer Narmad South Guharat University, Suarat, whose advises are very helpful for
my dissertation and his concern for the students has always made me perform better
confidentiality and Coordinator of the MSW Programme Mr. BahadurShinh Vasava for his
valuable advice and co-operation during the dissertation.
I acknowledge my deep indebtedness to my research guide Ms. Rekha Mistry who despite of
her busy schedule spare time for me and guided my throughout my studying and my dear
respected guide helped me at the time of any difficulty. And other faculty, Mr. Shital
Tamakuwala for her constant motivation and guidance which kept encourages me.
And my special thanks for our field-Coordinator Ms. Rujal Bhatt for her precious support and
help during dissertation.
Then I deeply thanks to all my classmate friends and hostel friends whom unforgettable support
and motivation and I specially thanks to Gosai Piyush, Gamit Piyush, Fulwadiya Fyaz, Gohil
Ruchi and juniors like Gmit Hitesh and Vasoya Payal for their valuable support which I never
forget, thanks to all my friends.
Last but not the least I thank to all my respondents without them this study can’t be possible and
my I thank to all my family members for their support, motivation, courage for the study.
Shaikh Mo. Arifalam Mo. S.
4

5. Index
Sr.No
Topic
Page
no
I
*
Acknowledgment
III-IV
*
List of Tables & Charts
1
Introduction
1-33
2
Review of literature
34-65
3
Data Analysis & Interpretation
66-98
4
Major Findings
99-102
5
Conclusion & suggestions
103-104
6
Bibliography
7
Appendix
105
106-111
5

6. LIST OF TABLES AND GRAPHS
6

7. LIST OF TABLES AND CHART
Table no Content
Page no
1
Family
66
2
Occupation
67
3
Income
68
4
Family Income
69
5
Children are getting education
70
6
No. of children dropped education in the family
71
7
Gender of children who dropped education
72
8
No. of male child drop out in the family
73
9
No. of female child drop out in the family
74
10
Drop out after the standards
75
11
Past scholastic performance
76
12
Personal reasons for leaving school
77
13
Economic Reasons for leaving school
78
14
School related reasons for leaving school
79
15
Social reasons for leaving school
80
16
Religious reasons for leaving school
81
7

8. 17
Child’s activity after dropping out the education
82
18
Type of job
83
19
Wish to go to school
84
20
If yes, then efforts for it
85
21
Advantage of education
86
22
Higher education- a better position in the society
87
23
Impact of higher education on child’s mind
88
24
Type of effects
89
25
Higher education- less religiousness
90
26
Education - change in life
91
27
Types of changes in the life
92
28
Provided vocational education to the child
93
29
Perception about providing vocational education
94
30
Preference to the type of education
95
31
Education - provided to girls
96
32
If yes, then the level of education
97
33
Educated girls - permission to do job
98
8

9. INTRODUCTION
9

10. Introduction
The Problem
The basic objective of India’s development, according to the Planning Commission, is to provide
masses of the Indian people with opportunities to lead a good life. Since nearly 80 per cent
people live in the rural areas. But when India became a free country, the immediate problem that
the Government had to face is the curse of poverty with all its available resources. Further, since
the society had vertical groupings, some commanding everything in life and some practically
nothing in life, it became the duty of the State to remove this hierarchically inequalities. The
Constitution of India provides for such a situation under the Directive Principles of State Policy
as follows.
“The State shall strive to promote the welfare of the people by securing and protecting as
effectively as it may, a social order in which justice, social, economic and political shall inform
all the institutions of national life”.
The economic approach claimed priority in poor nations for aiming to increase the ability of
the marginalized to buy food, clothing and shelter.
The role of education in facilitating social and economic progress is well accepted today. The
ability of a nation’s population to learn and perform in an environment where scientific and
technological knowledge is changing rapidly is critical for its growth. While the importance of
human capital and its augmentation for a nation’s development cannot be under-emphasized, its
micro-economic consequences also need to be acknowledged. Improvements in the functional
and analytical ability of children and youth through education open up opportunities leading to
both individual and group entitlements. Improvements in education are not only expected to
enhance efficiency (and therefore earnings) but also augment democratic participation, upgrade
health and quality of life.
At the time of adopting the Constitution the Indian state had committed itself to provide
elementary education under Article 45 of the Directive Principles of State policy. Article 45
stated that “The State shall endeavor to provide within a period of ten years from the
commencement of this Constitution, for free and compulsory education for all children until they
complete the age of fourteen years.” In 1993, in a landmark judgment, the Supreme Court ruled
that the right to education is a fundamental right flowing from the Right to Life in Article 21 of
10

11. the Constitution. Subsequently in 2002 education as a fundamental right was endorsed through
the 86th amendment to the Constitution. Article 21-A states that “The State shall provide free
and compulsory education to all children of the age six to fourteen years in such a way as the
State may, by law, determine.” The 86th Amendment also modified Article 45 which now reads
as
“The state shall endeavor to provide early childhood care and education for all children
until they complete the age of 6 years”.
However, despite this commitment the number of children in this age group who have
remained out of school is alarmingly large.
“The State shall provide free and
Compulsory education to all children of the age six to fourteen years... ”
(Art. 21 A)
The successive governments have vacillated on enacting the Right to Education Bill despite the
fact that Article 21-A makes it the responsibility of the State to provide free and compulsory
education to every child. Since education is a concurrent subject, both the State and Central
governments are responsible for it. By not passing the required legislation for Right to
Education, the Central governments have abdicated their responsibility. As a consequence the
educational conditions of the children of India remain precarious.
The education of Muslims in India it shows that Muslims are at a double disadvantage with low
levels of education combined with low quality education; their deprivation increases manifold as
the level of education rises. In some instances the relative share for Muslims is lower than even
the SCs who are victims of a long standing caste system. Such relative deprivation calls for a
significant policy shift, in the recognition of the problem and in devising corrective measures, as
well as in the allocation of resources. Here focuses on the differentials in levels of educational
achievement amongst India’s Socio-religious Communities (SRCs). The availability of Census
data on educational attainments by religion for the first time since Independence has enabled the
Committee to examine the temporal trends in educational attainments.
Human Development Survey, 2004-05 provides provisional estimates NSSO data (2004-05).
These figures were compared with the 55th round (1999-00) to examine the trend in attendance
rates overtime. It can be seen that there has been a significance increase in the current enrolment
and attendance rates for all communities. The increase has been the highest among ST/SCs
11

12. (95%), followed by Muslims (65%). In 1999-00 Muslims had the lowest enrolment rate among
all communities, except SCs/STs and this and this rate was 78% of the average enrolment rate
for the population as whole. In 2004-05 the Muslim enrolment rate was slightly higher than that
of the OBCs but was somewhat lower the average enrolment rate. A State-wise analysis reveals
reasonably high enrolment rates amongst Muslim children in most states. In Kerala, Karnataka,
Delhi, Maharastra, and some other states. The enrolment rates among Muslims are higher than
the State average. On the other hand, in states like Utter Pradesh, Jharkhand, Bihar and
Uttranchal enrolment rates are very low (below 70% of the State average). In fact, in Uttar
Pradesh, Jharkhand and Andra Pradesh enrolment rates for Muslims children are lower than all
others. The NCAER estimates of current enrolment rates are lower than the NSSO estimates. The
deference between the Muslims (74%) and the remaining population (83%) in much sharper.
Development aims at not only increased income, but also change in the institutional structures.
Many think that development consists of mostly material items. But there are others who include
social and the non-material dynamics as well.
If development objectives are to be executed successfully with efficiency and effectiveness there
should be a planned approach. It is for this reason that the Government of India set up the
Planning Commission. About six decades ago the First Five Year Plan was inaugurated. Since
the socio-economic development of the rural areas is of crucial significance in the framework of
integrated group and social justice, the Community development was a comprehensive self-help
movement which embraced multi-phased development.
After some years of experience, it was found that Community Development had failed in its
goal because of certain inherent defect and therefore, Rural Development programmes were
started. And again, Rural Development programmes are replaced by Integrated Rural
Development Programmes (IRDP).
Conceptually, Integrated Rural Development means multi-phased development of rural economy
by exploiting to the optimum local resources in men, material, land and water. It includes
agriculture, cottage and small industries, health and family welfare, education and social welfare,
etc. Though the term economic development has been used for a long time, whenever the issue
of development is taken up in India, social elements have always been included in the concept of
development. Thus in Indian situation development includes economic aspects and social
aspects. India’s plans were drawn up within the frame of political change. Together democracy,
12

13. economic development and social change. Together, these pointed to three closely related
objectives: (1) the pursuit of welfare; (2) the search for equality; and (3) the desire for more even
distribution of economic power.
The importance of education for rural development was also stressed. Two aspects of education
are central to economic development; general education for the masses of the people and training
for specific vocations and professions. Today India is the second biggest market in the world and
also one of the fastest developing countries but if India has to make full fast development, the
biggest for it is the education, through education backward communities also get developed too
fast. The education helps not only in economical life but in social, cultural and healthy life also.
It is thus clear that the main purpose of India’s rural development programmes is to bring about
radical changes in the socio-economic conditions of the people. Further, it is also evident that the
main emphasis is on removal of inequalities and promotes integration among different sections
of the population. Of the several sections of the rural population, Muslims constitute one
important segment.
Muslims in Indian States
The conditions of Muslims in the princely State of Mysore have not been either studied or
reported anywhere. Thus it is a real problem to assess the changes in conditions of the Muslims
during the post-independence period. However, the census reports provide certain evidences on
the demographic and literacy position of the Muslims. Economic status of the Muslims is
conspicuously absent all along. A brief review of data available from the Census Report is
presented here.
The demographical position of the Muslims in the Indian polity ensures a significant role to be
played by them. To-day they constitute 11.21 per cent of the population of the country. They are
spread throughout the length and breadth of the country. In some States they constitute a
formidable size of population. In Laccadive and Minicoy islands they form 94% of the total
population. Jammu and Kashmir has 66 per cent. In Assam we find 24 per cent. Twenty per cent
population of Kerala and West Bengal consists of Muslims.
In the India nearly 13,81,88,240 of the total population are Muslims. Further 8,87,94,744 of the
rural population and 4,93,93,496 of the urban population consists of Muslims (Census 2001).
13

14. Middle Class Family
The 'middle class' is an over-used expression and difficult to pin down, since it is defined not just
in terms of income, but also as values, cultural affinities, lifestyles, educational attainments and
service sector employment. Using income, one way of defining middle class is in terms of how
much of income is left over for discretionary expenditure, after paying for food and shelter. If
more than one-third is left, that qualifies one for inclusion in the 'middle class'. The middle class
of India is for whom most of the advertising is targeted.
The middle class Indian normally lives in a fixed income. He has to manage his finance in a rigid
budget. He wife selects reasonably good furnishings and uses modern cooking gadgets. He
usually has a two-wheeler of this own. He aspires for the well-to-do lifestyle he sees on TV. So
his purchases are generally materialistic in nature. Because of this he likes to make large
purchases and pay for though the different credit facilities that are made available to him by the
banks and other financial institutions.
Present Education Scenario in India
Today in India the ambition of Middle Class and Poor students to undergo Higher and Technical
education is becoming a dream due to the huge amount of fees charged by the money minded
Private Colleges. Postgraduate Courses are mostly self financed and the fee per year for MBA,
MCA, M. Sc courses is more than Rs.20, 000/- per semester depending upon the state and
reputation of the College. So for two year M. Sc courses a student has to spend minimum Rs.50,
000/- for tuition fees besides the huge Hostel fees and this are out of reach to Middle
Class/Lower Middle Class Muslim students. Even for Prospectus of MBA and MCA courses the
private colleges are charging Rs.350/- to Rs.1000/- depending upon the institute. If a Middle
Class student has to apply for more than one course means he has to face financial problems. In a
country where majority of people are groaning under the weight of poverty, hunger and
increasing prices how the middle class Indian people will pay huge amounts for higher and
Technical education.
In the Krishna district and neighbour Guntur, West Godavari Districts (In Andhra Pradesh) there
are considerable Muslim Population. If one observes closely they will find the number of people
14

15. going for Technical, Higher education is very less because of their financial problems and large
families. Most of the Muslim students are stopping their education after Middle School and
settling in self employment schemes like Motor Cycle repairing, Welding, Tailoring etc. We
wanted to help this neglected people by helping to study Higher and Technical education.
Definition of Dropout:
Gaustad (1991) reports that the definition of a dropout varies widely, with different states,
districts, and even schools within districts using the term differently. For example, some districts
may not include students who drop out over the summer, or who leave school to get married,
while others do include them in the dropout total. In addition, some districts may keep more
complete records than others. For example, some districts follow up on students who do not
return after the summer to determine whether or not they are enrolled in other schools, while
other districts do not. Other variations may include whether or not certain types of nontraditional students (i.e., those who leave regular high school before graduation to enter
correctional institutions, enroll in GED programs, or enter college) are counted as dropouts until
they have completed an equivalency program (McMillen et. al., 1994).
Dropout rates are about the same for males and females, but the rates are not the same for
students from different ethnic groups or different income levels. In general, rates are higher for
minority students and students from disadvantaged backgrounds. (1993)
• Social and Economic Situation of Muslim Minority :
At least 58 of every 100 students who enrolled in schools in Gujarat failed to make it to high
school in 2008-09 – that represents the 16th highest dropout rate in the country. This data was
released in the Rajya Sabha in reply to a question by Avtarsingh Karimpuri, an MP from Uttar
Pradesh.
Among 29 states and six union territories, Gujarat’s dropout rate of students between class X
ranked 16, at 58.84%, which was higher than the national dropout rate of 55.88% in 2008-09.
Among progressive states, Gujarat fared the worst. Of Gujarat’s girls, 62.25% dropped out and
56.24% was the figure for the boys. Sikkim had the highest dropout rate at 82.26% followed by
15

16. Bihar at 81.5%. However, Gujarat’s dropout rate has shown a tad improvement since 2005-06,
when 60.27% students had dropped out before high school. This was the year when the
government launched the kanya kelavni campaign to improve girls’ enrolment in schools.
Sources in the education department said that most girls studied to class VII, and began dropping
out only between class IX and class X. The data shows that from classes I-VIII, 46.36% boys
dropped out and 40.75% girls dropped out. Education officials say the reason for quitting school
was financial constraints followed by the lack of will of parents to make their children finish
school. Principal Secretary, education, Hasmukh Adhia, said: “Gujarat is taking steps to stop
dropping out. The secondary school enrolment ratio is 61%. We are trying to overcome this and
improve. The government has already started 250 schools in rural areas so that more students
complete secondary schooling.” Gujarat government has launched vidyalaxmi bond and
insurance schemes like vidyadeep to aid children and support families which education their
children (The Times of India-20/4/2011).
In Andhra Pradesh State Government has accorded 5% reservation for Muslim Minority in
Education and in employment in the month of July 2005 which was quashed by Honourable
High Court of Andhra Pradesh (twice). At the time of implementing reservation to Muslim
Minority in Backward Classes “E” Group, Government has issued press release where in the
following points are worth mentioning.
1. The population of Muslim Minority according to 1991 Census is 11 Percent.
2. The study revealed that 65 percent of Muslims are living below the poverty line (i.e., whose
income is below Rs.1000/- per month)
3. The literacy rate among Muslim Minority is 18%.
4. The lowest literacy rate is observed among Muslim women and is only 8%.
5. The study revealed that most of the Muslims are engaged in pretty businesses such as running
Pan Shops, fruits and flowers besides working as labourers.
6. It is pertinent to make a mention that the percentage of Muslim Minority undergoing Higher
Education such as MBA, MCA, and M. Sc courses is only 0.5% which is disproportionate to
their population.
7. India though a Non-Islamic Country has large number of Muslim Minority. According to 2001
Census (data collected before the year 2000), the population of Muslim Minority are
16

17. 13,81,88,240 and it clearly tells about the need for proper care about the growing Muslim
Minority in India.
8. The Muslim Minority population is growing at a rate of 34%.
* Justice Rajindar Sachar Committee Report:
The said report was tabled before Honourable Parliament of India on 30th November, 2006. The
report clearly stated the necessity to uplift the downtrodden Muslim Minority in India. The report
clearly states the lowest percentage of Muslim Minority in the important places in Government
employment.
1. The percentage of Muslim Minority in Government employment is only 4.9% which is very
less when compared with present population of 150 million Muslim Minority in India.
2. The percentage of Muslims in Security sector i.e., Police, Military, Air Force etc., is only 3.2
which is very low.
3. The percentage of Graduates is only 3.6% which is very low when compared with other
communities where as this percentage is very less in Andhra Pradesh State.
4. 25% of the Muslim Children in the age 6-14 years age group has either never attended School
or has dropped out.
5. The percentage of Muslim Minority in Engineering Education and in Jawahar Navodaya
Vidyalayas (Central Government Schools) are very less when compared with other communities.
6. The Sachar Committee also recommended for reservation at par with Scheduled Castes for the
Muslim Groups known as Arzals who are mostly working as butchers, washer man, barbers and
Scavengers.
7. The report also stressed the need for infrastructure, health care facilities, and pucca roads for
the areas where Muslims are living because most of the Muslims are living in slum areas.
8. The Report clearly recommended reducing the wide gap between Muslims and other
communities.
*The Sachar Committee’s Views:
Education is the only way to increase the living standards of our Muslim Community and also
education will equip with the skills to earn one’s livelihood.
17

18. •
The very purpose of education is to enhance the quality of life and life management
systems. Also to increase the literacy the Muslim youth will not fall in the hands of the
fundamentalists.
1. Education among Muslim women is very less. If mother is properly educated, she will guide
her children in their career.
2. The Muslim Minority are discontinuing their studies mostly after Middle School and settling
in self employment schemes like Tailoring, Motor Cycle Repairing, Welding shops etc. This is
mainly because of their inability to pay for education.
3. The number of Muslim Minority Higher Educational Colleges to take of the poverty sicken
Muslim Minority are very few in number. There are good numbers of Engineering Colleges
opened for Muslim Minority throughout the country but they cannot help the Muslim Minority
because in these colleges, they can provide Seats to Muslim Minority but the fee is similar to that
in Private Unaided Colleges and is Rs.25000 or more depending upon the State Government.
4. If anybody can kindly help the Society, the committee will be able to obtain government aid
for payment of staff salaries of the Proposed Muslim Minority College so that the fee will be
very less and nominal.
5. Muslim Minority Colleges run on non-profit basis to take of the growing Muslim community
in India.
6. There are only two Universities to take care of the Muslim Minority in India. They are Aligarh
Muslim University and Jamia Millia Islamic. But for Christian Minority, good numbers of
Deemed Universities have been established by Christian Missionaries – Satya Bhama University,
Allahabad Agricultural University etc. (more than eight Deemed Universities – self financed by
the Missionaries).
The Sachar Committee’s Commitment to help Muslim Students:
The Proposed College will be a Non Profit making Institution.
The proposed fees are much below the fees charged by even Government aided Colleges.
18

19. •
It is our Prime Objective to run the Institution on totally virtuous highly disciplined lines
without giving scope for any evil practices or habits maintaining silence during study
hours and highly appreciable elegancies and manners with pleasant and congenial
Climate.
•
24 hours Laboratory and Library facilities will be provided.
•
Besides giving good coaching we will concentrate on building good character in students
who are future citizens of India.
•
Unlike other Higher Education colleges, we will introduce Dress Code in our College in
order to promote the sense of belongingness and equality.
Educational development: perception, problems and motivation
In the earlier chapter on “Educational Status”, the responses of the Muslims have been examined
and the results indicate that the progress is very poor. Educational development is dependent on
many socio-cultural factors, besides economic conditions, values, attitudes, motivation, etc.,
have profound influences over the participants. Similarly, certain problems inherent in the
system of education or the participants themselves curb advancement. A brief analysis of these
issues is presented here.
Secular and theological education:
Human development is the product of social life. Social interactions bring about tremendous
changes in the behavioural aspects of people. Muslims live in a country where there is cultural
pluralism. They have to adjust their social life both in accordance with the principles of their
own religion and the norms and values of the broader Indian Society. This requires, therefore,
both secular and religious education. The views of the respondents on these issues are discussed
here.
Secular Education
It is further observed form the table that while 46 percent respondents desire education not more
than upper primary for girls, only 24 percent desire this level for boys. Though about one-fourth
of the respondents desired high school education, there is not much difference in their opinion
about the need for boys and girls. But so far as college education is concerned, the difference in
the parents desire is too wide. While just 26 percent respondents want college education for girls,
50 percent desire it for boys.
19

20. The information obtained on theological education is significantly different. Though almost all
the respondents want theological education for boys and girls their desire is confined to basic
level only. Those who desire proficiency in theological education are almost negligible.
It is interesting to understand the basic philosophy behind the desire for certain levels of secular
and theological education. The respondents are fully aware of the importance of Muslim
development. It is not just a question of importance or significance of one at the cost of the other.
To the majority of them the basic understanding of the Muslim way of life is that a Muslim has
to lead a comfortable life in this world and prepare himself for a comfortable life in the other
world. While secular education prepares him to meet the routine requirements of a mortal,
theological education acts as an agent of social control over the affairs of the individual. The fear
was that certain activities of Muslims would be detrimental not only to the society as a whole but
also to the Muslims themselves. Theological education helps a man with secular education to
adjust himself to the realities of the society and conduct himself in the best interest of all.
As already pointed out, there is hardly any difference on the levels of theological education for
boys and girls. But what is more significant about theological education is that, as already
pointed out there is hardly any desire for proficiency standard. When further probed into the
respondents could offer a very highly acceptable explanation. According to them, proficiency in
theological education is not needed and is not possible in the case of all Muslims. This level is
required for those who enter certain specialized areas of Islamic activities like Priesthood. But
basic knowledge should be possessed by every Muslim, male or female as this would help
Muslims lead a good life in the Muslims society and also a good life in the national policy.
Perception of the need for education
Perception of the need for or importance of education is the initiator of interest in education. The
participant should have a clear vision of the outcome of education. It is only when they are
convinced; it is possible to kindle interest among them. This is perhaps the situation with all
backward classes. The position of the Muslims in relation to primary education as well as higher
education is discussed here.
Primary education:
From the earlier discussion it becomes patently clear that most of the literates among the muslins
have not crossed upper primary level. Even this it is no small achievement. What makes the
parents provide even this much of education to their children? It is not anyway because of
20

21. compulsory education that the parents send their children .The reasons given for primary
education are indicated in table 5.6. There are nine reasons assigned. These are: jobs, security,
matrimonial alliances, letter writing, reading story books, reading religious books, ensuring
family interest, help in domestic work and good behavior. While all these reasons are assigned to
boys and girls, the intensity of the assignment varies between boys and girls. As it is evident
from the table, in respect of the boys, primary education is needed mostly for good behavior
(79%) and rendering assistance in work (75%). This is closely followed by letter writing and
reading story books (59%).
But the reasons given in the case of girls’ primary education are different. For instance, in the
case of girls, the most important reason is security (79%), followed by matrimonial alliances
(69%) reading religious books (68%) securing jobs(63%), family interest(60%). Letter writing
and reading stories also accounts for nearly 50 percent.
The main difference between boys and girls are that while in the case of primary education for
boys, good behavior and assistance in work are the most important reasons, in the case of the
girls, security in life and matrimonial alliance together with reading religious book are the most
important reasons.
Higher Education:
The responses of the Muslim males and female to higher education have already been described.
This dismal position has been there consistently during the last three generations. This warrants
further explanation as to why the Muslims are not responding to higher education and further, if
they have a desire for higher education, why they want higher education? The latter issue is
taken up first.
These are seven reasons assigned by the respondents which motivate them to send their children
for higher education. These are: jobs, knowledge, status, security, good matrimonial alliance,
adjustment in life and progress of the family. While all these reasons are applicable to the male
children as well as to the female children, these are a significant variation in the opinion of the
respondents for higher education to boys and girls.
So far as male children are concerned a vast majority of them feel that higher education would
provide opportunities in employment market (87%). They feel that if the boys are graduates or
double graduates, they would secure jobs in Government offices and factories. The next
important reason is that higher education would ensure progress of the family (57.9%). Their
21

22. thinking is that when boys are educated, they would be in a position to bring progress and
prosperity to the whole family. The third reason is that higher education would enable their
children acquire knowledge. The other reasons assigned for boys are status (34%), security
(33%), better chances of getting girls from good families (29%) and adjustment in life (29%).
So far as girls are concerned, the most important reason is knowledge (87%). The respondents
feel that higher education would provide all round knowledge for development. Closely followed
by this is higher education for security (86%). The main explanation offered by them is that if the
girls have to face an unforeseen calamity in life, particularly after marriage, they would be
exposed to many problems in life mostly connected with maintenance. If the girls are educated,
they can stand on their own legs and face the challenges in life. Prospects of better matrimonial
alliance account for 73%. It is the thinking of the respondents that educated girls would get better
husbands. Forty nine % feel that higher education would make the girls prepare themselves for
any type of adjustment in life. The other reasons assigned are: progress of the family (43%),
status(34%), and job(29%).
A Comparative analysis of the reasons given for higher education for boys and girls shows a few
fundamental differences. While securing jobs gets the first place so far as the male children are
concerned, it accounts for the least in the case of female children, though knowledge is an
important reason for boys and girls, it is knowledge that is given the most important reason for
girls’ education. Similarly, while higher education for security and good matrimonial alliances
finds the second and third place in the case of girls, not much importance is given in the case of
boys. Similarly, adjustment for girls than for boys. Further, progress of the family is more
important for the male children than for the female children.
Actual responses
The second aspect of this question of higher education concerns the actual responses. We have
known that the actual responses are very poor. And thus there is a conflict of values, a conflict
between precept and practice. The respondents’ attention was drawn to this conflict and their
explanation was sought. Three important reasons were assigned by the respondents for this
conflicting situation. There are: (1) Higher education is a costly enterprise. With limited income,
it is just impossible for the parents to think of higher education for all the children. They have to
make some sort of adjustment in their family budget if they were keen on higher education for
children. In this process, preference is generally given to the boys; (2) though higher education
22

23. for girls is sometimes accepted as a very important instrument for development, Muslims are
generally traditional and therefore, they would not like to send their daughters to centers of
higher education where co-education prevails. Co-education seems to be a social taboo. Separate
higher educational institution for girls are generally not available in or near about places. Parents
are generally reluctant to send their daughters to Hostels or relative in cities; (3) the third reason
is a very important one. If higher education is a passport for jobs, and if educated Muslims do not
get jobs commensurate with the qualifications, then there is thorough disappointment and
disillusionment. Quite a few cases were brought to the notice of the author. A few graduates who
could not get jobs were assisting their fathers in their petty shops. The grouse of the fathers was
that even after spending a few thousands of rupees on the boy’s education there was nothing they
could get by way of returns.
Reasons
Reasons for choosing medium of instruction were probed into. The major reasons given by the
respondents are: (1) at the primary school levels, particularly at the upper primary level, Urdu,
the mother tongue of the students, is the ideal choice as the children would understand better. For
girls, Urdu medium is more feasible and practicable (2) Kannada medium is taken on two
grounds namely (a) Urdu schools are not located or even if located, these schools body managed
and
(b)
Kannada being the language of the state would help children
in course of
time.(3)English medium schools are generally not found in villages. Even in towns, they are
generally not found. Even if they are located, cost of education prohibits a large number.
At the high school level English medium is preferred because of the fact that (1) Urdu medium
high school are not located in many villages. Anyway, when the children have to go to high
school, the choice is between Kannada medium and English medium. And in this process, they
prefer English medium as it is considered to be more useful later on. At the college level English
medium is the normal medium and therefore these people have to take English medium.
(Mumtaz Ali Khan, 1984)
Habits connected with learning
Besides formal education, informal education and non-formal education also influences the
development of people. Quite often these in-formal educational mechanisms assume the form of
23

24. habits. Newspapers, magazines, books, radio and movies are the five habits connected with
learning, as ascertained from the respondents. It is gathered that most of the adult males do not
use any of these media of learning as habits. Even those who listen to radios or see movies,
though constitute a large number here a very insignificant number listen to radios or see movies
with the intention of learning for development. Even those who read newspaper and magazines,
though the number is limited, hardily take them as mechanisms for equisition of knowledge.
Reading books is the least that a very negligible number of adult females read newspapers when
compared to the adult males read books. Another significant difference is that even though more
adult females than adult males listen to radio and see movies, adult females have hardly anything
to learn from radio and movies for development.
So far as children are concerned, we find a large number of male and female children listening to
the radio and seeing the movies. But what is said about the adult males and females about radio
movies as mechanisms for learning is also true in the case of the male and female children.
Reading news-papers, magazines and books is the least that the boys and girls can do.
Motivation
Motivation plays a vital role in promoting participation of the backward classes of people in
educational programmes. Their value system and attitudes are so structured that their poor
participation is credited to the biological nature as such. If these people have to be awakened,
they have to be motivated. Mere legislation and verbal pronouncements will not help the cause of
the poor and the ignorant. What is generally felt desirable to enable liberal participation of
children is the structure of motivational factors.
This motivational issue was discussed with the Muslims respondents. Barring a small number, all
the remaining participated in a dialogue on motivational factors. The four major motivations that
world help the parents are:
(1)Financial assistance:
Financial assistance on a liberal scale so that children are not kept out of schools for want of
finances for education.
(2)Opening of good schools:
Good schools, according to the parents, included good buildings and good teachers. They were
very particular about the latter. In fact, quite a few Muslims were highly critical of the Muslim
teachers who had generally poor qualities as teachers.
24

25. (3)Separate schools for girls:
The respondents were very particular that girls’ education suffers beyond lower primary standard
as the parents become reluctant to send the grown up girls to schools where boys also study.
Such a measure would assume at least upper primary standard in the case of girls.
(4)Liberal assistance from the government:
The respondents were generally unhappy with the facilities provided by the state for
advancement of education among the Muslims but when their attention was drawn to enable
participation of the poorer sections of the society in educational programmes, a vast majority of
them were unaware of the special measures. Some of them were able to mention the facilities
provided to the scheduled castes. Some of them had developed a feeling that the government had
deliberately let them down. The government is worse them the step-mother according to some.
However, 14% of them had received some benefits from the state. These benefits are; (1) Free
supply of books, (2) Scholarship, and (3) Free ships. If these schemes are extended on a liberal
scale as done in the case of the scheduled castes, it is felt that the Muslim participation would be
much better.
Another important motivational factor for participating in higher education is job
assurance. many
Muslims feel that this is the most effective motivation. Otherwise,
disappointment and frustration among the other Muslims who may not be willing to send their
children for higher education.
Other factors involved in educational development
Besides the various motivational factors suggested for promoting education among the Muslims,
three other factors were also brought to light during discussions. These are: private
tuition,
parents’ participation in school function and social organizations. The cumulative effects of all
these factors are likely to improve Muslims participation in education both quantitatively and
qualitatively.
Private tuitions:
Muslims children, as is true perhaps in the case of other backward class children are generally
poor in school performances. This is because of the parental background or because of the
particular socio-economic system which is not conducive to the cause of the Muslims. Such
children require additional coaching it is gathered from the respondents that the need for private
25

26. tuition was realized by a little more than 50% parents. These are the people who were interested
in pulling up their children.
Private tuition is provided in three places, namely teachers’ houses (81%), students’ house and
any other place mutually convenient. It was further learnt that private tuition in a teachers’ house
had certain advantages both for the parents and the teachers. If the child goes to the teacher’s
house, the tuition fee charged will be less because more children are there. If on the other hand
the teacher has to go to the students’ house, the tuition fee will be more and secondly, the
problem of separate room arises. Anyway, this latter practice is mostly confined to the well to do
Muslims.
Private tuition is offered mostly in the evening between six and eight and in the day time during
holidays. At the lower primary level, both boys and girls are mixed. But at the later stage of the
upper primary and onwards, boys and girls are segregated and further, grown up girls will not be
allowed to take private tuition from the male teachers.
It was mentioned earlier that there were also people who did not feel the need for private tuition.
These people who accounted for 59% furnished five important reasons. These are: (1) Poverty
(36%); (2) Self coaching (24%); (3) Bright children (5%); (4) Good teachers (33%) and the
remaining could not give any answer.
School functions
Participation of the parents in school functions speaks of the values of education that they hold.
Thirty two % respondents said they would attend some of the school functions either to see the
progress of the school or just to see the functions arranged periodically. Of these two advantages
in attending school functions, as reported by the respondents, understanding the progress of the
school prevails among many people. They feel that if the school progresses better, their children
would be in a position to derive better advantages.
Social organizations for education
Muslim society as it is seen today has become a class-conscious society. Though Islam aims at
equality in practice this is generally a myth. the main reason for the bankruptcy of egalitarian
type of society is the non-participation of the Muslim intellectuals, the affluent people in taking
up the cause of education among the Muslims in general and rural Muslims in particular.
Whether the capable Muslims and Muslim organizations take up the cause of spreading
education among Muslims is a very important issue in the present context. When the issue was
26

27. raised with the respondents, a very disappointing note was struck. “Who is there to help us, Sir?
Who is interested in us?” Only about 14% respondents said that there were some people and
organizations helping educational advancement among Muslims. Most of these persons were
close relatives who were helping them financially and otherwise.
So far as Muslim organizations are concerned, only a small number could say something about
them. In fact, until recently there were no Muslim organizations involved in promoting education
among Muslims. A few that exist are located in cities and certainly not in rural areas. Further,
these Muslim education al institutions did not have their roots in rural areas and the system of
education they are interested in does not promote spread of minimum educational standards.
They are mostly confined to higher learning or higher education, particularly in the field of
science and technology. And thus the rule of Muslim organizations is extremely negligible in
educating the illiterate or seems semi literate Muslims masses. This is the outcome of the
discussions held with knowledgeable Muslims. (Mumtaz Ali Khan, 1984)
Economic developments: Perception, problem and motivations
The economic conditions of the Muslims have been discussed in the relevant chapter. From this
discussion, it becomes evident that Muslims are by and large subjected to poverty and distress.
As seen in the case of educational development, even in matters relating to economic
development, problems and motivations become quite relevant.
Economic problems
Muslims, as perhaps other backward social groups, have quite a few economic problems. The
various economic problems that the respondents mentioned are: (1) low income (2) poor housing
conditions (3) No savings but loans (4) Credit problem (5) Inadequate work (6) Unemployment
land holdings.
Who are responsible for the poor economic conditions of these people? The respondents mention
five persons or factors responsible for their backwardness. These are:
(1)Muslims themselves:The respondents could identify four important factors under this category. These are: (a) self (b)
Muslim leaders (c) The Muslim rich people (d) Muslim organization. It is interesting to note that
some people held themselves for their backwardness. They could identify reasons which held the
27

28. self responsible for this. Laziness is a major reason. Muslims do not get up quite early in the
morning and attend to their work. They taken things easy want to command comforts, take rest.
Large size of the family would neutralize whatever increased income is brought to the family. In
the case of the low income family, large number of children has made their conditions
unbearable. The respondents are conscious of this population pressure on economic conditions of
the family. But whether this economic problem has really made them accept family planning is a
different issue and therefore, that is not discussed here.
(2)Extravagance:Spending above one’s means is said to be one of the reasons for the backwardness of Muslims.
Of course, this is perhaps a universal truth. But the respondents were emphatic when they refer to
extravagance. They were critical of people spending lavishly when they could affect savings.
This type of avoidable expenditure is bound to lead to ruination. Some Muslims said that Islam
opposes extravagance in private or public life. But still quite a few people violate the Islamic
principle and face problems in life.
The continued apathy of Muslims in general for education to their sons and daughters is held
responsible for backwardness, according to some people. It is argued that Muslims neglect
education when they are poor and also when they are rich. Similarly, in the judgment of some
Muslims, lack of religious education is also responsible for backwardness. They feel that if
Muslims receive religious education then they will understand the virtues of hard work, honesty
and then can lead a better life.
(3) Aspiration:Aspiration is a stepping stone as for future prosperity. If aspiration is lacking then the future of
the children or even the adult’s is uncertain. Some of them do not look to the future. They do not
aspire something better for their children or for themselves, in the years to come. If they have
some aspiration to come up in life at least half way they can go. Otherwise, they cannot. Some
respondents said that Muslims generally prefer to enjoy whatever is available today, but do not
bother about tomorrow. This type of value system curbs their future development.
Muslim elite and organizations
The elite has a tremendous social responsibility in improving the conditions of their people, this
is a duty cast on them by Islam. Self-cantered life is denounced in Islam. Even when one is not
financially sound, one can help the backward people in many other ways. But the Muslim
28

29. respondents were highly critical of rich Muslims as well as the Muslim leadership. they could
profusely quote a few instances where the Muslim political leaders had approached them for
votes and promised many things. But after getting elected they were not to be seen at all.
Social organizations have a key role to play in developing the backward people in particular.
Often each caste group or religious group will have its own associations. Hopes soar high among
the members that these organizations would help them. But if the associations disappoint them,
then people’s confidence in the associations is lost. It is in this context that the views of the
Muslims were obtained on some of the Muslims organizations.
The various organizations known to some of the Muslims (no organization was known to more
than 50 percent respondents) are : Baitumal, AL-Ameen society, ahle Hadis, tableeq-e-jamadt,
Muslim Lengue, Wakf board and jammat-e-islami.knowlegeable persons appreciated the
baitumal’s noble objectives which were in the nature of extending certain services to the needy
Muslims. Donations and subscriptions are collected from the rich and middle class Muslims. But
the experience of the people is that these Baitumal organizations are generally ineffective and
misused, and often defunct.
Al-ameen Educational society established in Bangalore city about a decade ago has good impact
on the people. It is rated very high and people have enthusiasm in extending any support to it.
But this organization is generally confined to higher education the doors of which are generally
not accessible to a vast majority of the Muslims who have no interest in giving higher education
to their children. The second weakness of this organization, according to some key persons, is
that it is generally urban-based and hence rural Muslims are out of its reach. But people hope that
in due course the organization may reach the rural areas and the rural Muslims.
Muslims who are familiar with Ahle- Hadis and tableeq-e-jamaat say that these organizations are
concerned with preaching and propagating Islamic principles and are useful to this extent. But
they are generally not helpful to remove the day-to-day economic and social problem of the poor
Muslims. Muslim League has lost its traditional hold and popularity. Many consider it to be out
dated and a dead horse. And as such it is not useful to the poor Muslims. Its main objective is to
enter election scene during every general election and create emotions among the Muslim masses
and after the election it becomes almost defunct, though a vast majority of the people are not
familiar with its historical role in pressing for partition of the country, somehow people regard it
as not condusive to Muslims development. Further, it has no rural base and rural development
29

30. programmes. Jamaat-e-Islami is generally disliked as its ideology is anti-secular. People equate it
as a counter part of the R.S.S. It has programmes for development of Muslims faced with
economic and education problems. (Mumtaz Ali Khan, 1984)
The Problem Statement:
Today education is very important for the any community to get development, in the India
second the largest community is Muslims, but their contribution in the fast developing country is
very slow and minor level of their contribution and its reason is low education level among
Muslims. Central Government is also serious about to improve minority’s life for the
development. With Muslims, though they have financially support then also they don’t take high
education. They sets their mind that Muslims are not going to get any Government service then
what are the advantages of getting higher education. Through this mind-set, they make their child
uneducated or not enough educated to get the better service in the government sector. And
children or adolescents are also not interested in getting the higher education, family and also
that child or adolescent is not trying to get/provide school education more than school education
they put wattage on sports in that family also supporting. This is the scenario therefore researcher
selected this topic for this proposes my objectives of the study are as follows:
Objectives of the study:
To know the perception of Muslims parents towards education.
To assess the causative factors for drop out among middle class Muslim families.
30

31. Descri
iptive Ar
reas of Un
niverse:
Surat is a port & met
tropolitan ci in the Ind
ity
dian state of Gujarat and administrative headqua
f
d
arters
of the District. As of 2008, Sur and its m
o
rat
metropolitan area had a population o approxim
of
mately
on.
est
Gujarat and n
ninth largest in India. A moat divide the
es
4.2 millio It is the second large city in G
older par of the city with its na
rts
y,
arrow streets and handso houses, and the new suburbs.
s
ome
wer
The city is largely recognized f its textil and diamo busines
r
for
le
ond
sses. It is also known a the
as
diamond capital of India. Ninety
I
y-two perce of the w
ent
world's diamo
onds are cut and polish in
t
hed
urat
in
has
hest
rowth
Surat. Su is also considered a relatively clean city i India. It h the high GDP gr
rates in In at 11.5% as of 2008
ndia
%
8.
Coordin
nates
21.1
17°N 72.83°E / 21.17°N 72.83°ECoo
E
ordinates:
72.83°E Country Ind State Gu
dia
ujarat District(s) Surat
ne
C+5:30) Are
ea
Time zon IST (UTC
Populatio
on:4,786,002 January 27th 2011
2on
21.17°N 72
2.83°E / 21.17°N
Density: 14,658 /km2 (37,964 /sq mi)
q
Metro: 6
6,512,000 (5) (2009))
31

32. Sex ratio: 764/1000 males
Literacy: 82.5%%
Geography
Surat is a port city situated on the banks of the Tapti river (damming of the Tapti caused the
original port facilities to close; the nearest port is now in the Hazira area of Surat). The city is
located at 21°10′N 72°50′E/ 21.17°N 72.83°E. It has an average elevation of 13 meters. The
Surat district is surrounded by Bharuch, Narmada (North), Navsari and Dang (South) districts.
To the west is the Gulf of Cambay. The climate is tropical and monsoon rainfall is abundant
(about 2,500 mm a year).
Surat has grown in area since the early 1900s. The oldest part of the city developed in the
area between the train station and the area known as Athwalines. Since the 1990s most of
the new development including the most desirable location for the city's burgeoning
middle and upper class is the area between the Athwalines and Indian Ocean.
Climate
Surat has a tropical wet and dry climate, moderated strongly by the Arabian Sea. The summer
begins in early March and lasts till June. April is the hottest month, the average temperature
being 30 °C. The monsoon begins in late June and the city receives about 800 mm of rain by the
end of September, with the average temperature being around 28 °C during those months.
October and November see the retreat of the monsoon and a return of high temperatures till late
November. Winter starts in December and ends in late February, with average temperatures of
around 22 °C, and little rain.
Economy
Surat is famous for its diamond industry and textile industry, along with silk and chemicals. It is
at the heart of India's thriving diamond-polishing industry, which in 2005 cut 92% of the world's
diamond pieces and earned India $15 billion in exports.It is a major production centre for
synthetic textiles in India.
32

33. Recently the diamond industry has been struck very hard due to the slowdown in the US
economy. The exports have fallen sharply and it has affected the entire diamond industry of
Surat. Many of the thousands of diamond units in the city have been shut down due to negligible
exports. Experts say that this is a black sign for Surat's economy if the slowdown in European
and US economy continues. Over 200,000 workers have already been laid off from jobs in the
diamond sector. The picture of the textile industry too is not good. The textile industry has been
affected harshly due to the global economy slowdown. Surat is known as the textile capital of
India, but exports have fallen steeply in past months. Job cuts have been a major issue in recent
past in the textile sector too.
Demographics
The population of Surat according to new city limits is 42,74,429. Males constitute 56% of the
population and females 44%. Surat has an average literacy rate of 83%, higher than the national
average of 59.5%: male literacy is 81%, and female literacy is 70%. In Surat, 13% of the
population is under 6 years of age. Around 5% of the total population is Oriya, since many
people come from Orissa in search of jobs; some of whom are then forced to return home, due to
shortages of jobs in Surat. And KIM is the one of the biggest town of the Surat district at their
there is a village name KOTHAWA (Dargah) which is famous for the sufi HAZARAT
MAKHDUM SHAHID WAVA’S dargah, at this village many villagers depended on the dargah
means their occupation related to or depended on dargah’s visitors. Villagers’ literacy rate is
very low. There is school up to only 4 standard and till to 7 standard next village of this. And for
up to 7 standard children have to go 3 km away from the village.
Education
Schools in Surat are either "municipal schools" (run by the SMC) or private schools (run by
trusts or individuals), which in some cases receive financial aid from the government. The
schools are affiliated either with the Gujarat State Board or the Central Board for Secondary
Education (CBSE).
Under the 10+2+3 format, students attend primary and secondary schooling during the first ten
years and then may complete two years of higher secondary education, followed by three years at
33

34. college for commerce, arts or science degrees. Generally, engineering degree courses take four
years, while medicine takes about five and half years or more. Most colleges in the city are
affiliated with the Veer Narmad South Gujarat University. Sardar Vallabhbhai National Institute
of Technology, one of the NITs, is a premier engineering college, is also located here.
Surat has a large concentration of colleges under the Veer Narmad South Gujarat University in
the Athwa Lines area on the banks of the Tapti river. It has a medical college and three
engineering colleges, including the prestigious Sardar Vallabhbhai National Institute of
Technology, Surat(SVNIT formerly svrcet or svr, among the 17 NIT's of India), some private
colleges like Sarvajanik College of Engineering and Technology (SCET), and the C K Pithawala
College of Engineering and Technology (CKPCET). SCET is one of the few institutions in the
country to offer engineering degrees in Surat's main industry, Textiles. The 'Sir K.P.College of
commerce' and MTB Arts and PT Science colleges are among the oldest in the state of Gujarat
with PT Science being the only English Science college in the city. V.T. Choksi Sarvajanik
College of Education is another well known educational institution. Sheth P T Mahila college of
Arts and Homescience is exclusively for girls.. This grant in aid college is affiliated to SNDT
Women's university, Mumbai (NAAC accredited 5 star). Surat has one of Private Medical
College SMIMER - Surat Municipal Institute of Medical Education & Research, Dr.S &
S.S.Gandhi College of Polytechnic Engineering, Majuragate, Surat
Media
Gujarat Mitra, one of the oldest and most respected dailies of the country, is the most popular
daily newspaper of Surat and South Gujarat. Besides Gujarat Mitra, other dailies include Gujarat
Samachar, Sandesh, Divyabhaskar and Commodity World. Local editions of these newspapers
are published in Gujarati. Loktej was the first Hindi daily published in Surat. Rajasthan Patrika
and Savera are now the top Hindi daily newspapers in Surat. The national dailies Indian Express,
The Times of India and Mid Day are the most popular English-language newspapers. DNADaily News and Analysis is a new addition to the list of English dailies available in Surat.
Since the city has the largest synthetic textile manufacturing center in India, there is an exclusive
textile newspaper called Textile Graph. It is published in Surat, since 1994, in Gujarati and Hindi
34

35. versions. The 'Textile Directory of Surat' (5th. edition) comprising business information of
textile traders and industry in and around Surat is also published by Textile Graph.
Most cable service providers have local television channels. Satellite TV DTH services are
provided by DISH TV, TATA SKY and BIG TV. Broadband internet connections are also
available in the city. Broadband service providers include BSNL, TATA Indicom, Reliance
Communication, YOU Broadband. Wi-Fi connectivity is available at many cafes.
Radio
Currently, Surat has four FM Radio stations along with the national radio Vividh Bharati.
•
Radio City 91.1
•
Radio Mirchi 98.3
•
My FM 94.3
•
Big FM 92.7
35

36. Research Methodology:
1) Universe of the study:The universe of this study is Kothwa village which is 10 km far away from Kim railway station
in the Surat district. The topic of the study is to know the causative factors for dropout among
middle class Muslim families.
2) Sample of the study:There were almost up to 75 children who have dropped the education but from them nearly 55
children who came in to my research category which was age should not be up to 22 years and
child should have dropped the education after 7th standard so up to 20 children were up to 22
years old so researcher has selected 50 children’s father as the respondents for the study.
3) Selection of sample:The sample design is concerned with two aspects. Firstly the number of respondents to be
selected and secondly how are these respondents through sampling methods. The researcher
utilized probability sampling method, while undertaking research process. There are various
methods under probability sampling method like:
a) Stratified Sampling
b) Snowball Sampling
Stratified Sampling:
In stratified sampling the population is divided into several sub-populations that are
individually more homogeneous than the total population and then we select items from each
stratum to constitute a sample. Since each stratum is more homogeneous than the total
population, we are able to get more precise estimates for each stratum and by estimating more
accurately each of the component parts, and we get a better estimate of the whole.
Researcher has used first Stratified Sampling for the data collection, at the area of data
collection there were up to 75 students who have dropout the education but from them up to 20
students were above the age limit which is below 22 years but the researcher did not know the
exactly how many and who are the students who have dropped out the school so researcher had
made the list of the respondents who comes under the age limit of 22 years at this way researcher
36

37. divided the population into these two division which are below and above the age of 22 years
and made the list of them whomever researcher knew.
Snowball Sampling:
Snowball sampling is externally helped in studying some special sampling situation. In
snowball sampling we start with a few respondents of the type we wish to include in our study
and who in turn are expected to guide us to get more respondents and so on. Like the rotation of
snowball, sample increases in its size as we continue to get more units of study.
Researcher has made the list of the respondents through that list, started the research and
also researcher got other respondents through the selected respondents through this way
researcher has got the total respondents and completed the data collection.
Variable under the Study:
Variables for the present study are as follow…
Independent Variable:
•
Personal Information,
•
Dropout
•
Perception Towards Education
Dependent Variable:
•
Economic condition
•
Education
•
Occupation
4) Data Collection:The two types of sources of data in social research are ‘people’ and ‘paper’. People are
labeled as primary source of data and paper is labeled as secondary source of data.
1. Primary data
The Structured Interview:Data collection methods will vary according to the type of information of researcher; the
research question and the resources. For the study the researcher uses the structured interview
method. Researcher selected the structured interview method because there are not enough
37

38. educated people to fill the questionnaire by themselves and in this method flexibility is
permitted in deciding the answer and also giving multiple choices to the interviewee.
In this structured interview method researcher include personal data, fathers’ education level,
reasons for dropping the education and perception about the education.
2. Secondary data
Data for the study collected through secondary sources also. The reports of Census, NFHS, NSS,
other surveys and those such as Sachar Committee used for data collection and completion.
Besides these, books, monographs, journals, newspapers and websites on the internet have been
used. The researcher utilized the different libraries like library of the department of the
Sociology, library of CSEIP, library of the university and library of the CSS.
5) Data Analysis:a) Coding sheet:
It includes age, gender, standard, education level of parents, economical condition,
different reasons for dropping the education and perception about the education etc…for
example Family type includes nuclear code number (0), and joint code number (1).
b) Master sheet:
In the vertical side the numbers are given to the respondent from 1 to 50. The
horizontal side was from A to AM. Code (0) is given to male respondents and (1) is given to
female respondents, for the analysis of the data researcher used SPSS and MS EXCEL.
Limitations:
•
Due to time limitation researcher couldn’t get more respondents for the study.
•
Due to age limitation researcher couldn’t include other students who dropout the
education before some years.
38

39. REVIEW OF LITERATURE
39

40. Review of Literature
Reviews of work on Muslims have pointed to the paucity of work on Muslims since
Independence (I. Ahmad 1972; Madan 1995). Satish Saberwal (2005) have commented that there
were ideological, conceptual and methodological reason for the scarcity of basic enquiry
concerning Muslims at this time. He suggests that one of the ideological reasons for the neglect
of Muslims during this period was that, following the trauma of partition, there was a tendency to
ignore marks of difference within Indian society. Scholars working with categories of ‘Hindu’
and ‘Muslim’ could be accused of displaying a communal outlook. Conceptually , the focus on
caste – an issue which – as identified with Indian society, and methodology, the disinterest of
sociologists in historical developments, contributed to a general neglect of Muslims in sociology
in India. The broad issues of sociological concern in the years following Independence took up
the challenges and possibilities of modernization and development, while more substantive
investigations were made of villages, caste, kinship, ritual, and issues of inequality arising out of
the nexus of caste and class (Beteille, 2003). These were, by and large, looked at as large
projects, and there seems to have been no thinking at that time on exploring the impact on
different religious communities. Apart from this, there was perhaps a disinterest in religion,
arising out of a need to commit to the values of modernization, in which religion was seen as one
of the major handicaps to development. At most, the interest in religiously defined groups was
with looking at features of religion that were mostly to play a facilitating or obstructive role in
modernization. There were a few monographs that looked at issues that were specific to
Muslims. Leela Dube’s Matriliny and Islam (1969) took up the theoretical issue of how a
matrilineal kinship system works in a society which otherwise adheres to Islam, ‘which in its
ideology as well as in its prescriptions, mandates and injunctions assumes and emphasizes a
matrilineal social structure’ (Ibid.: 3). Pratap Aggarwal’s (1971) research on the Meos Started
with the interesting question of why the Meos, who for about 300 years had been nominal
Muslims, became more committed to their Muslims identity after Partition. Both these dealt with
somewhat unusual situations, and both looked at religion in different ways. Mattison Mines
(1972) looked at the question of entrepreneurship among a Muslim community in South India,
40

41. keeping in view Max Weber’s proposition that a major factor in the development of capitalism in
the West was religion. Mines attempted to show that the Muslim community he studied was not
lacking in line with other studies that looked at entrepreneurship among other groups, like the
Jains, who were successful businesspersons despite belong to a religion which would be
characterized as ‘other worldly’ by Weber. As far as the role of religion was concerned, the
studies considered religion as one among other factors, and took as the backdrop against which
they explored the variations and contradictions in religious practice in the communities studied.
Apart from these monographs, there was little that specifically looked at Muslims, whether as
separate communities or even in terms of the general demographic situation. It was this kind of
absence that led Imtiaz Ahmad (1972) to point out that, whether one looked at village studies, or
modernization and development studies, the absence of work on Muslims or, for that matter, on
all the minorities, is striking. He was pointing to the lacuna in empirical work, since most studies
looked at Hindu communities or castes; nevertheless, the question also raised the issue of how
India itself was viewed. Imtiyaz Ahmad’s collections of articles written on different aspects of
Muslims in India were an attempt to remedy the situation as far as the lacuna in work on
Muslims was concerned. His four edited books published in the 1970s and 1980s put together
articles on Muslims in the areas of family and kinship, caste, modernization and change, and
religion and ritual. He articulated the framework that was evident in the articles: While Muslims
in India (as Muslims elsewhere) believe in and practice the cardinal pillars of the faith, the
practice of Islam in India is heavily underlined ‘by element which are accretions, drawn from the
local environment and contradict the fundamentalist view of the beliefs and practices to which
Muslims must adhere (1981:7). Many of the practices associated with rites of passage, customs,
beliefs and social institutions were accordingly discussed in this framework, and accounted for
either as ‘survivals’ or as ‘diffusion’ from Hindu customs.
Rituals especially were described as ‘syncretic’. Since this was the major frame in which
the research interest on Muslims in India developed, in the1970s and 1980s worldwide there was
a growing realization among anthropologists that Muslim societies were not simple reflections of
the ‘Great and Little tradition’, and the focus of sociological studies of Islam and Muslim
societies studies, which had simply assumed that the textual practices as articulated by the
Ulama were the actual practices to be found in the community. The focus on ‘lived’ Islam was
an effort to bring into the sociological forefront the fact that Islamic societies were quite diverse
41

42. and that one could find in those societies a number of practices that went beyond the ‘five
pillars’. Women’s rituals, the different ways in which the Prophet was emulated, healing rituals,
Sufi shrines, and women’s rituals were some of the areas which were explored in Muslim
societies. A number of variations of the ‘Great and Little tradition’ approach emerged, in which
dichotomies such as ‘universal’ and particular’, ‘transcendental’ and ‘practical’, ‘purist’ and
’syncretic’, ‘orthodox’ and ‘heterodox’, etc. were used to describe what was seen as a conflict
between the ‘textual’ and ‘lived’ Islam (see Roy 2005:32). Roy also points out that this frame,
through which the problem of diversity of religious practices was addressed, resulted in a
tendency to exclude as ‘Islamic’ those practices that did not fit in with the Ulama’s definition of
Islam. Such practices were classed as ‘local’, ‘cultural’, etc. and their existence in the
communities studied was taken as evidence of inadequate Islamisation or as evidence that the
process of conversion was gradual and slow. The research question that was considered most
interesting was how the local and the universal (or textual) were combined or contradicted in
practice.
In India, this kind of research question was exemplified in the discussion of caste. One of
the major areas of focus in the late 1970s and 1980s was caste. On the one hand, the interest in
caste was in terms of its ideological aspects. This was inspired by Louis Dumont’s Homo
Hierarchicus (1980), which defied India as opposed to the West in terms of its approach to
hierarchy. On the other hand, there were empirical investigations on caste, for instance, in village
studies, which revealed how the field showed variation in caste not easily visible in the texture
approaches of G.S. Ghurye or Dumont.
The focus on caste as the defining feature of Indian society contributed further to the tendency to
see India as primarily Hindu. For Dumont, India was culturally Hindu, and other communities,
religious groups and categories were by definition, therefore, secondary. In Dumont’s work,
Muslims society, which according to the textual sources, should have been more egalitarian.
Peter van der Veer (1994:33) points out how the Orientalist assumption dominated not only the
theories in the social sciences that dealt with the caste system, but also discussions on HinduMuslim relations, by relying on textual material for their understanding of the place of religion in
Indian society. For Dumont, since the caste system was so primary, Muslims were marginal,
because they were just like Hindus (in having caste), or marginal anyway either because they
followed a ‘foreign; religion or because of their numbers, the issue of caste dud raise some
42

43. theoretical question regarding the extent to which caste could be said to exist among Muslims in
India, and the explanation for it (see Lindholm, 1986). Imtiaz Ahmad’s book in caste (1978) had
already pointes to the existence of communities which practiced endogamy or had other
practiced endogamy or had other practices that were similar to caste. The book identified many
communities which practiced endogamy and had restricted relationships with one another.
Dumont’s discussion on caste among Muslims had looked at the issue only with reference to the
textual contradiction between the normative egalitarianism of Islam and hierarchy of Hindu
society. Imtiyaz Ahmad’s explanation for the existence of these practices among Muslims was
that it was the impact of the wider Hindu society. However, an alternative explanation was also
put forward. C. Lindholm (1986) pointed out that there were similar practices in other parts of
the Islamic world, and that, therefore, the existence of the practices described among the
different Muslim communities represented in Imtiyaz Ahmad’s book could be considered to be
part of a larger cultural milieu than just the Hindu Indian. He pointed out that one should not
only assume ‘assimilation’, but also question where and why there was resistance to assimilation.
The focus on ‘lived’ Islam was a necessary corrective to looking at Islam in a historic
manner, as the Islamist and religious scholars tended to do. On the other hand, the focus on the
syncretic and exotic was at the cost of looking at the everyday and textual practices in their own
terms, and recognizing that these too were embedded in the local culture and that they too could
be of sociological interest. Unfortunately, the very focus on ‘lived’ Islam seems to have
replicated the idea that there is a textual and a local, each clearly identifiable according to some
external standard. Roy (2005) has traced the development of approaches to the study of ‘popular’
Islam and has lamented the tendency of social scientists to categorize the ‘popular’ as not
‘Islamic’. The point is very well taken. However, it seems that Roy replicates the division, even
in the process of criticizing the Islamists and social scientists who have adopted this approach.
He continues to talk of the need to recognize that the relationship between the two is not always
antagonistic, that is sometimes complementary or may even involve inserting an ‘Islamic’
meaning or content into some cultural practice, in this way incorporating it into an Islamic
framework. These processes are clearly visible at the empirical level. However, treating tradition
in this way not only makes a distinction that may or may not be meaningful for those who
actually practice the religion, but it gives fixity to definitions of Islam without relating these to
the social groups they represent. Also, it once again has the effect of ignoring those practices
43

44. which cannot be easily classed as one or another. Two points can be noted in this connection.
The first is regarding how to look at the distinction between the prescribed practices and other
that are also done by Muslim in any particular context. Such distinctions have to be seen with
reference to why that distinction is being made, in which context, by whom and with what effect.
This means, first of all, recognizing the Ulama as one among others who are trying to articulate
what being Muslim means to them.
Studies of religion per se have gone into the background, and issues of nationalism,
secularism, ethnicity, identity, pluralism and multiculturalism have come in for more close
discussion. These discussions inevitably bring in the situation of Muslims as minorities. It is,
however, the general approach adopted in these studies that has been of help even in work that is
more directly anthropological and sociological. This is, no doubt, not only because of
developments within India, but also because of events worldwide. The major advance that we see
in the recent studies in India is that they are more historicized, they take the position that
identities are social constructs, and that it is in the context of specific social and political
developments that identities (including religious identities) take shape. Furthermore, there is a far
greater recognition that culture must be viewed as dynamic, and that religion today is deeply
influenced by political events. The realization that the position of Muslims needs to be monitored
has resulted in some studies which have tried to survey the situation of Muslims with regard to
specific parameters. For example, A. Ahmad (1993) and R. Jain (2005) have looked at the state
of education among Muslims.
Coming to the education of Muslims Danish (2004) argues in his report, it is based on a
survey conducted in three districts of Uttar Pradesh that have a fairy high Muslim population,
characterized by high rates of illiteracy and widespread poverty: Siddharthnagar, Barabanki and
Moradabad. A total of 48 madrasas and 6 Government schools were surveyed and 216 madrasa
teachers, 15 Government primary school teachers, and several students in schools and madrasas
and their parents were interviewed for this study. In the Moradabad district it was found that
42.35% of parents of students in madrasas and government schools were illiterate, 12.94% had
acquired secondary education and only 1.76% was madrasa graduates. Their average annual
income was ` 24,535. Of the 170 parents, only 4 were government employees. 10.58% were
unemployed, 15,85% were daily wage earners, 42.35% were engaged in small income generation
activities and 27.64% were artisans. In other words, the vast majority of students studying in
44

45. madrasas and government come from economically deprived backgrounds. (A thesis submitted
by Dr. Samiullah Ghanchi, CSSEIP, Department of Sociology, VNSG University).
It is further observed form the table that while 46 percent respondents desire education not more
than upper primary for girls, only 24 percent desire this level for boys. Though about one-fourth
of the respondents desired high school education, there is not much difference in their opinion
about the need for boys and girls. But so far as college education is concerned, the difference in
the parents desire is too wide. While just 26 percent respondents want college education for girls,
50 percent desire it for boys (Dr. Mumtaz Ali Khan, 1984).
A study up on ‘Focusing on education for the Muslim girl child’ by Prof. Rekha Pande, Director
of Centre for Women's Studies, Maulana Azad National Urdu University, Gachi Bowli,
Hyderabad, she described that Education is a very important tool for creating a gender just
society and bringing in empowerment to women. For this we have to start with the girl child.
Unfortunately today if we look at the statistics there is a lot of gap between the education of men
and women. Even within the context of education in general, there is a wide gap between the
Muslim women and the women belonging to other religions and communities. Though primary
education is free in India very few girls who enroll, continue their studies and drop out at some
point or another. Education is a very important means for upward mobility and integration into
the economy and society and if a large chunk of women are left behind overall development will
take a back seat.
Even though many changes have taken place in the role and status of Women in India, and also
in the world, no spectacular transformation has taken place in the case of Muslim women. Their
participation in the social and economic spheres is limited when compared to their female
counterparts in other religious communities. In comparison with other major culture areas, the
Muslim majority nations of the world have low rate of reported economic activity by women,
low female literacy at all levels. Various impediment have been imposed on women by Muslim
community by a role principally to that mother and wife and for all practical purpose denied her
freedom to choose a role or a combination of roles.
Though considerable steps have been taken and enrolment of girls has marginally increased yet
social and gender gaps are wide and many of the girls drop out after the initial primary school.
The 1983, Report on Minorities, declared Muslims to be a backward community primarily due to
the dismal educational and exceedingly poor socio- economic status particularly of Muslim
45

46. women and a high dropout rate at the elementary stage of education (Report, 1983). According
to the 2001 Census, although literacy among Muslims improved between 1993-94 and 19992000, their rates (67.66%) are still on average 10% below that of the Hindus (71.16 %). In rural
areas in 2000, 48% of Muslims above the age of seven could not read or write, compared to 44%
Hindus in the same situation. In urban areas the gap is much wider, 30% among the Muslims but
only 10% among the Hindus (Census, 2001).
In a study which we did in some of the slums in Hyderabad, India among the muslim girls, we
found that of the 472 children, 298 are the school going children and 174 are the drop outs. In
our sample among the boys, 6.9% were illiterate, 41.15% were drop outs, 44.32% were school
going. Of the girls 8.36% were illiterate, 26.69% were drop outs, and 64.9% were going to
school.
From the 298 school going children, 45.30% of the children are boys and 54.69% are girls. The
number of children who preferred English medium is 50.5% in which 44.59% are girls and
55.40% are boys which show that for boys english medium is preferred when compared to the
girls, for whom a religious education is considered important.
Girls percentage in drop out level is lower than the boys because girls are usually send to school
after doing their houses hold activities where as boys have earn for the family, to overcome the
financial problems due to the high rate of poverty.
As the education level increases the number of children in the school decreases. A main reason
for the girls, not being sent to the college is early marriage, and for the boys it is poverty. Due to
their low socio-economic status they do not prefer the higher education for the boys. If the socioeconomic state is satisfactory, then they prefer to give higher education to the boys in
comparison to girls because boys will be their bread earner for the family and girls would get
married and go to another house. May people are sending their girls to school to educate the
family or to become better house wives.
Cultural norms as well as family livelihood strategies place girls education at a greater risk than
that of boys. The making of gender identity begins in the family as children internalize what are
seen as culturally appropriate qualities and attitudes associated with being masculine and
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47. feminine through socialization .Though girls education is gradually becoming more of a social
norm, it is still heavily influenced by considerations of marriage and status production rather
than the need for economic security for the individual or her family. Thus when girls are ready
for marriage and social taboos to their mobility set in, or there is need for extra hands within the
home, or finances do not permit, it is girls who are more likely to be pulled out of schools than
boys.
Girls are at a disadvantage in relation to boys not merely in relation to their chances of school
entry and retention but in the kind of academic environments provided by the home as well.
Though schools are embedded in the larger social structure characterized by hierarchical gender
relations and ideologies that devalue the position of women, attempts must be made to push the
limits and explore the possibilities of change through schools, particularly as they offer public
space that is obliged to be informed by principles of equality. Thus it is necessary to critically
review school knowledge and pedagogic practices from the perspective of gender equity and
provide meaningful learning opportunities for all children.
The overwhelming finding of our survey is of conspicuous and continuing disparities in
education for the Muslim women. While 28.66% men were illiterate, 38.66% women were
illiterate. Even at the all India level most Muslim women have never been to school close to 58
per cent of women reported themselves to be illiterate and the school enrolment rate for the
Muslim girl is high at the primary level that is 53.46 per cent, as we move up the education
ladder, there is a significant drop in the proportion of the higher education.
A major problem facing both boys and girls in this socio- economic stratum is that although they
may be enrolled at the primary level, they don’t always remain in school. Many of the boys drop
out in order to earn for a living and girls drop out due to marriage and low value placed on the
girls’ education. Three crucial factors play an important role in deciding about education, the
low standard of living, low level of boys’ education and early marriages. As the boys are less
educated the parents feel if the girls get more education it can create problems for marriage.
They still see education as a stop gap arrangement for marriage and not to make one independent
and self reliant.
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48. Though education in a government primary school is also free many families are more in favour
of the education in a madrasa. They do not see the Government school as an effective means of
social mobility. There is a need to modernize these madarsas and equip them also to provide
formal education besides religious education. Many parents think that English education is good
and a child would have a bright future if they are educated in English medium schools. Hence,
this is a very important reason for modernizing the education in the madrasas and expands their
scope by including other systems of education besides religious education.
The low school enrolment and gender disparity are manifestations of poverty and the
inaccessibility of the school system. Poor households also withdraw girls for supplementing the
household earning or taking care of the siblings when the parents are working. Artisans, skilled
workers and small business families do not see any advantage in formal schooling as it does not
add on to their skills or their job prospects. As there are very few of these people in government
jobs they do not see any advantages in formal schooling. Early marriage was a great impediment
to girls schooling because there is an increase in incidents of dowry and parents would like to get
their girls married soon. A large scale effort has to be made to create awareness and bring in
education to people below the poverty line.
Perception of the need for education
Perception of the need for or importance of education is the initiator of interest in education. The
participant should have a clear vision of the outcome of education. It is only when they are
convinced; it is possible to kindle interest among them. This is perhaps the situation with all
backward classes. The position of the Muslims in relation to primary education as well as higher
education is discussed here.
Primary education
From the earlier discussion it becomes patently clear that most of the literates among
the muslins have not crossed upper primary level. Even this it is no small achievement. What
makes the parents provide even this much of education to their children? It is not anyway
because of compulsory education that the parents send their children. There are nine reasons
assigned. These are: jobs, security, matrimonial alliances, letter writing, reading story books,
reading religious books, ensuring family interest, help in domestic work and good behavior.
While all these reasons are assigned to boys and girls, the intensity of the assignment varies
between boys and girls. As it is evident from the table, in respect of the boys, primary education
48

49. is needed mostly for good behavior (79%) and rendering assistance in work (75%). This is
closely followed by letter writing and reading story books (59%).
But the reasons given in the case of girls’ primary education are different. For instance, in the
case of girls, the most important reason is security (79%), followed by matrimonial alliances
(69%) reading religious books (68%) securing jobs (63%), family interest(60%). Letter writing
and reading stories also accounts for nearly 50 percent.
The main difference between boys and girls are that while in the case of primary education for
boys, good behavior and assistance in work are the most important reasons, in the case of the
girls, security in life and matrimonial alliance together with reading religious book are the most
important reasons.
Higher Education:
The responses of the Muslim males and female to higher education have already been
described. This dismal position has been there consistently during the last three generations. This
warrants further explanation as to why the Muslims are not responding to higher education and
further, if they have a desire for higher education, why they want higher education? The latter
issue is taken up first.
These are seven reasons assigned by the respondents which motivate them to send their children
for higher education. These are: jobs, knowledge, status, security, good matrimonial alliance,
adjustment in life and progress of the family. While all these reasons are applicable to the male
children as well as to the female children, these are a significant variation in the opinion of the
respondents for higher education to boys and girls.
So far as male children are concerned a vast majority of them feel that higher education
would provide opportunities in employment market (87%). They feel that if the boys are
graduates or double graduates, they would secure jobs in Government offices and factories. The
next important reason is that higher education would ensure progress of the family (57.9%).
Their thinking is that when boys are educated, they would be in a position to bring progress and
prosperity to the whole family. The third reason is that higher education would enable their
children acquire knowledge. The other reasons assigned for boys are status (34%), security
(33%), better chances of getting girls from good families (29%) and adjustment in life (29%).
So far as girls are concerned, the most important reason is knowledge (87%). The
respondents feel that higher education would provide all round knowledge for development.
49

50. Closely followed by this is higher education for security (86%). The main explanation offered by
them is that if the girls have to face an unforeseen calamity in life, particularly after marriage,
they would be exposed to many problems in life mostly connected with maintenance. If the girls
are educated, they can stand on their own legs and face the challenges in life. Prospects of better
matrimonial alliance account for 73%. It is the thinking of the respondents that educated girls
would get better husbands. Forty nine % feel that higher education would make the girls prepare
themselves for any type of adjustment in life. The other reasons assigned are: progress of the
family (43%), status (34%), and job (29%).
A Comparative analysis of the reasons given for higher education for boys and girls
shows a few fundamental differences. While securing jobs gets the first place so far as the male
children are concerned, it accounts for the least in the case of female children, though knowledge
is an important reason for boys and girls, it is knowledge that is given the most important reason
for girls’ education. Similarly, while higher education for security and good matrimonial
alliances finds the second and third place in the case of girls, not much importance is given in the
case of boys. Similarly, adjustment for girls than for boys. Further, progress of the family is more
important for the male children than for the female children.
Actual responses
The second aspect of this question of higher education concerns the actual responses. We
have known that the actual responses are very poor. And thus there is a conflict of values, a
conflict between precept and practice. The respondents’ attention was drawn to this conflict and
their explanation was sought. Three important reasons were assigned by the respondents for this
conflicting situation. There are: (1) Higher education is a costly enterprise. With limited income,
it is just impossible for the parents to think of higher education for all the children. They have to
make some sort of adjustment in their family budget if they were keen on higher education for
children. In this process, preference is generally given to the boys; (2) though higher education
for girls is sometimes accepted as a very important instrument for development, Muslims are
generally traditional and therefore, they would not like to send their daughters to centers of
higher education where co-education prevails. Co-education seems to be a social taboo. Separate
higher educational institution for girls are generally not available in or near about places. Parents
are generally reluctant to send their daughters to Hostels or relative in cities; (3) the third reason
50