By: Nabila Feroz Bhatti
Despite concerns raised by various stakeholders regarding the problematic aspects of the Single National Curriculum (SNC), the new coalition government led by the Pakistan Muslim League-N in 2023, and later in 2024, disregarded these issues and merely renamed it as the National Curriculum of Pakistan (NCP).
Article 25A of the Constitution of Pakistan mandates free and compulsory education for children aged 5 to 16. However, a report by the Pakistan Institute of Education, in collaboration with UNESCO, has revealed that the number of out-of-school children has surged to 26.2 million. Among them, nearly 2 million more girls than boys are out of school. By the end of sixth grade, the dropout rate stands at 59 percent for girls and 49 percent for boys—an alarming disparity. The primary contributing factors include insufficient state investment in education (a mere 1.5% of GDP), poor infrastructure, untrained teachers, inadequate learning materials, flawed textbooks, gender disparities, and extreme poverty. Examinations continue to emphasize rote memorization, while essential skills such as language proficiency and logical reasoning are frequently overlooked.
Pakistan is a multilingual, multi-religious, and multicultural nation. In such a diverse country, the education system plays a vital role in promoting inclusivity and celebrating diversity. In Pakistan, textbooks form the backbone of the curriculum. It is widely recognized that textbooks significantly influence students’ knowledge and attitudes; they can either promote social cohesion or deepen prejudice and hatred. There is a clear connection between exclusionary content in textbooks and increasing social intolerance toward religious and sectarian minorities.
A critical analysis of 145 textbooks from Grades 1 to 10 in compulsory subjects—including English, Urdu, General Knowledge, Social Studies, History, and Pakistan Studies—was conducted by the Centre for Social Justice (CSJ) to assess the impact of the NCP. The review examined the extent of inclusivity, gender representation, and adherence to Article 22(1) of the Constitution, which prohibits forcing students to study or receive instruction in a religion other than their own.
Key Observations:
The review found varying degrees of inclusive content regarding minorities, women, and persons with disabilities. Textbooks from the Khyber Pakhtunkhwa Textbook Board and the National Book Foundation showed the highest level of inclusive content (7.0%), followed by Sindh (6.4%), Balochistan (5.4%), and Punjab (5.2%). Although the Sindh Textbook Board published a smaller percentage of chapters reflecting religious inclusivity, the content itself was richer and more meaningful compared to other boards.
Moderate efforts to foster inclusivity were observed across all boards. The use of diverse names such as Vicky, Rita, and Priya, and the inclusion of festivals like Eid, Holi, and Christmas, introduce students to religious and cultural plurality. Achievements of women are highlighted through figures such as Fatima Jinnah, Dr. Ruth Pfau, and Arfa Karim. Stories depicting social harmony and the experiences of persons with disabilities—such as children using wheelchairs or affected by polio—are also featured. While these efforts are noteworthy, they are minimal in scope and often overshadowed by prevailing ideological themes.
The study also found hate content against minority religions to varying degrees, including negative depictions, biased perspectives, moral judgments, and religious stereotyping. The highest occurrence of such content was identified in Pakistan Studies textbooks (15%), followed by History (4.0%). Although there has been some progress in reducing hate content across all boards, serious concerns remain.
A significant amount of majority religion-related content was identified in non-religious subjects, which all students—including those from minority backgrounds—are required to study to pass their exams. The proportion of chapters focusing explicitly on the majority religion was as follows: 39.6% in Khyber Pakhtunkhwa, 39.4% in Punjab, 29.8% in the National Book Foundation, 25.9% in Balochistan, and 18.7% in Sindh.
A total of 389 images of places of worship and tombs were reviewed, revealing a significant imbalance in representation. Mosques appeared 258 times (66%), followed by tombs at 113 instances (29%). In contrast, churches and temples were shown only seven times each, and gurdwaras a mere four times. Religious sites associated with Baha’i, Kalasha, Buddhist, and Zoroastrian communities were entirely absent—highlighting a glaring omission of the country’s religious diversity.
Textbooks across all boards consistently depict girls and women in a singular dress code, portraying the hijab as a normative feature of female identity. Headscarves are shown across all age groups and professions—from young children to working women. This recurring imagery, particularly in primary textbooks, reflects the authors’ and reviewers’ entrenched views on gender and dress. Such limited representation marginalizes individuals who do not conform to this standard, restricting students’ exposure to diverse identities and clothing norms.
Textbooks continue to reinforce traditional gender roles, portraying women and girls within socially prescribed boundaries. Young girls are commonly shown helping with household chores or engaging in indoor activities, while adult women are typically cast as homemakers or in a narrow range of professions. This portrayal reinforces gender stereotypes, restricts women’s representation in leadership or non-traditional roles, and fails to offer students empowering and inclusive role models.
Charting a Future Course
There is a pressing need to introduce more educational content that promotes sensitivity to religious diversity, peace-building, mutual respect, and gender equality. The following are recommendations for the government, particularly the education ministries and textbook boards:
Refrain from introducing legislation or policies that undermine constitutional protections of religious freedom and non-discrimination as outlined in Articles 20, 22(1), and 25. Ensure that compulsory subject textbooks for all students are free of religious content specific to the majority faith, in accordance with Article 22(1).
Ensure fair and balanced representation of all religious communities by including content about their beliefs, practices, places of worship, and festivals. This will reflect Pakistan’s religious diversity and promote social harmony.
Incorporate positive narratives that highlight the shared heritage, cultural richness, and valuable contributions of minority communities to Pakistan’s history and development. Such inclusion fosters a sense of belonging and mutual respect among students of diverse backgrounds.
Conduct independent reviews of curricula and textbooks prior to their finalization and publication, to identify and correct biases, gaps, and exclusionary content. This ensures educational inclusivity and fairness.
Ensure that federal and provincial governments implement decisions allowing religious education alternatives to Islamiyat/Ethics, and appoint qualified teachers to instruct minority students in their respective religions.
Restrict the role of the Punjab Ulema Board solely to reviewing Islamiyat textbooks, ensuring its scope remains confined to religious content. Broader curricular decisions should rest with educational experts to uphold constitutional values.
Include open-ended questions and interactive classroom activities in textbooks that nurture critical thinking, empathy, and respect for diversity. This will stimulate discussions on inclusion and social acceptance.
Provide teachers with clear guidelines on respectfully teaching topics related to religion, culture, gender, and disabilities, fostering inclusive and unbiased classroom environments.
Eliminate content and imagery that portray girls and women exclusively in religious attire or reinforce traditional roles. Promote diverse depictions of women from different religious and cultural backgrounds in various professional and leadership roles.
Develop strategies to address harassment, bullying, and discrimination faced by girls, minorities, and persons with disabilities in educational institutions. Introduce protective measures to create safe, inclusive, and violence-free learning environments.
Ensure compliance with Supreme Court Order No. ii (SMC No. 1 of 2014), which instructs the government to develop curricula that foster religious and social tolerance at both school and college levels.
About Author:
The writer is a human rights activist and columnist. She is a Member of the Working Group at the National Commission on the Rights of Child. She can be contacted at [email protected] and on X @NabilaFBhatti.