Poisoned chalice? English at an Islamic university in Kerala

Abstract

Post 9/11, traditional Islamic educational institutions, better known by their Arabic name ‘madrasas’, have been catapulted into the foreground of heated and at times shrill debates on modernization and reform (Malik, 2008; Noor et al., 2008; Riaz, 2008; Hefner, 2009). Discussions on reforming the madrasa system revolve around, among other things, introducing ‘modern’ education in the madrasas and the role of English in this process. Contrary to popular assumptions, however, such tensions are nothing new. On the contrary, the madrasa has witnessed recurrent attempts at reform in Muslim societies during the nineteenth and twentieth centuries. Since the eleventh century, when it first emerged as the pivotal centre of Islamic higher learning, the madrasa has undergone many changes, adapting in varying degrees to local cultures and changing times (Zaman, 1999). Nevertheless, these changes and reforms may not necessarily conform to the standards set by Western liberalism and it would be a gross mistake to judge the success, merit and relevance of the madrasa through the prism of such a discourse, given that the very raison d'être of madrasas is the production, dissemination, promotion and preservation of Islamic learning in a modern world which has brought into sharp relief the divide between the religious and the private on the one hand, and the secular and the public on the other, a distinction with little precedent in earlier Muslim societies. It is modernity that constructed the notion of religion as occupying a distinct sphere in society. Developments in modern Europe, and especially the impact of the Enlightenment, have led not merely to the subordination of religion to the state or the confinement of the former to the sphere of ‘private’ life but also to ‘the construction of religion as a new historical object: anchored in personal experience, expressible as belief-statements, dependent on private institutions, and practised in one's spare time. This construction of religion ensures that it is part of what is inessential to our common politics, economy, science, and morality’ (Asad, 1993: 207).