The OICSD collaborated with Education South Asia to host a one-day symposium on “Education and Inequity: Perspectives from South Asia” at Somerville College in May 2024. This article was part of the presentations at the symposium. The author, Papia Khatun is a Research Scholar at the Advanced Centre for Women’s Studies, Tata Institute of Social Science, Mumbai, India
Many scholars and reformers have emphasised the importance of women’s education as a key to empowerment and societal progress. Higher education equips women with the knowledge to make informed decisions and facilitates greater participation in society. While India has introduced various programmes to promote women’s education, challenges such as gender, caste, class, language and religious discrimination persist, hindering access to higher education, especially for women. As a Muslim woman, I have personally faced several obstacles, and I know many others with similar experiences. In this blog, I aim to share the experiences and aspirations of Muslim women, highlighting the significant barriers they face in achieving higher education in Purba Medinipur, India.
Setting the Context:
India has the world’s third-largest Muslim population (14.2% in 2011). Despite their large numbers, Muslims face significant socio-economic challenges and lower enrolment rates in higher education. The Sachar Committee report highlighted that Muslims have lower living standards and are underrepresented in social, economic, and political spheres. According to the 2011 Census, only 57.28% of Muslims were literate, with female literacy among Muslims at 51.89%. Furthermore, Muslim female students were significantly underrepresented in technical education and other levels of higher education compared to different communities.
This census report (2011) also highlighted that West Bengal has one of the highest Muslim populations in India (27.01%). Purba Medinipur, a district in West Bengal, has the highest literacy rate in the state at 87%, with female literacy at 81.37%. Among Muslims in the district, the literacy rate is 79.5%, with male and female literacy rates at 85% and 73.5%, respectively. Over the past decade, the state government has launched several initiatives for women and minority students, such as the Kanyashree Scheme and Educational Loans for Minority Students. Despite high literacy rates and these schemes, the reality at the grassroots level in higher education remains concerning. To shed more light on this situation, I conducted a research study in the Purba Medinipur district of West Bengal from 2023 to 2024. I interviewed 12 Muslim women, aged 18-30, who are studying in higher education institutions in this region.
Findings of the Study:
This study explores Muslim women’s challenges in accessing higher education in Purba Medinipur. One of the most significant challenges identified is the influence of cultural and societal expectations. In many Muslim communities, there is a strong belief that a woman’s primary role is within the household, focusing on family and domestic responsibilities. From a young age, women are often expected to conform to these roles, with marriage being prioritised over education. This cultural expectation has led many young women to abandon their educational aspirations in favour of early marriages (Mukhopadhyay & Seymour, 2021).
In the study, participants shared that their families often pressured them to prioritise marriage and household duties over higher education. One participant shared that, “I want to continue my studies and pursue a career, but my family insists that I should focus on getting married. It is difficult to balance my own dreams with their expectation”. To navigate these family expectations, participants employ various strategies. Some negotiate with their families to delay marriage or take on more household responsibilities in exchange for continuing their education. The support of in-laws plays a crucial role in determining if a woman can continue her education after marriage (Malik, 2023). While some women face resistance, others receive strong encouragement from their families and other support systems like teachers, mentors or community groups, allowing them to pursue their education.
Another significant challenge is gender stereotypes and religious discrimination. Participants faced gender-based discrimination, particularly being discouraged from pursuing fields such as science, technology, engineering, and mathematics (STEM). A respondent express that, “My teachers always told me that girls are not good at math and science. They encouraged us to focus on subjects in the Arts stream instead”. These biases reinforce traditional gender roles and limit opportunities for Muslim women. Religion, while central to the lives of these women, is sometimes misinterpreted in ways that restrict their educational opportunities. Some conservative interpretations of Islam suggest that women should only receive enough education to manage their households, which contradicts the broader Islamic tradition that values knowledge for all, regardless of gender. Participants expressed that this created an internal conflict, balancing the desire to be good Muslim women with the aspiration to further their education (Hussain, 2019).
Additionally, participants faced discrimination and Islamophobia in educational institutions, leading to feelings of alienation and exclusion. Some women shared experiences of being policed for wearing clothing that are indicative of their religious identity. These observations are reflective of findings in other studies that suggest similar patterns in the context of the regulation of clothing related to Islamic beliefs (Jain, 2023). Muslim women were criticised by teachers or peers, who often viewed their clothing as a sign of conservatism or even as a health risk. Among them one respondent shared, “I have been called names and treated differently because I wear a ‘hijab’ or ‘burqa’. People assume I am oppressed or backward just because of my religion. My college teacher often judges me for wearing it and asks why I wear such clothes. They say it makes me uncomfortable, separates me from other communities and women, and is not good for my health, especially in the summer”. This kind of discrimination adds another layer of difficulty for Muslim women pursuing higher education. In an academic setting, where diversity should be celebrated, these criticisms can contribute to feelings of alienation and may even impact academic performance and self-esteem.
Another significant barrier is the financial burden of higher education. In many families, tough choices about education often prioritise sons over daughters due to limited resources. The cost of higher education—tuition fees, books, transportation, and other expenses—can be prohibitive. One participant told that “My parents are daily wage labourers. They struggle to spend money on my higher education. I wanted to become a nurse, but because of my parent’s situation, I changed my plans and took admission in a general course. Even with scholarships, the expenses are overwhelming. My parents are working extra hours to support my educational expenses, which motivates me to achieve my goal. But sometimes I worry that if my parents cannot pay for my education, I might have to discontinue my studies”. Many Muslim women in my study, especially those from low-income families, face the dilemmas around wanting to pursue their education in light of such growing expenses. The high costs and the belief that educating daughters will not bring significant returns often discourage girls from continuing their studies. Even when they do manage to enrol in higher education, the lack of financial aid and scholarships can make it difficult to continue, leading some to drop out. Hence, while the rise in enrolment rates might be seen as progress, it does not always reflect ground-level realities (Rahiman, 2023).
In some sites of my study which are affected by conflict or political unrest, educational institutions are often unsafe or inaccessible. The fear of violence or harassment can deter many women from attending classes. This is a harsh reality for those of us who are determined to get an education but find ourselves in environments where simply going to college can be dangerous. The limited availability of educational opportunities, especially in rural areas, was another major challenge (Hasan & Menon, 2004). Participants described a lack of nearby colleges and universities, necessitating long commutes or moving to urban centres.
Despite these challenges, participants had strong aspirations for higher education and professional careers, seeing education as a path to empowerment. They believed in the transformative power of education in shaping their identities and futures. However, due to various circumstances, many had to adjust their career aspirations, adapting to new realities while maintaining their commitment to education. Even as they fulfilled these newer aspirations, they emerged out of their circumstantial realities, having to give up some of their earlier aspirations.
Conclusion:
Pursuing higher education as a Muslim woman in Purba Medinipur is fraught with challenges. In my study, Muslim women reported that the interplay of societal, economic, political, and religious pressures has a serious impact on their mental health. I have often struggled with self-doubt, questioning whether I am capable of succeeding in my studies or whether it is worth the effort given the obstacles I face. The constant pushback from society can lead to low self-esteem and a sense of isolation. The emotional burden of trying to navigate these challenges can be exhausting. I have seen friends and participants in my study suffer from anxiety, depression, and burnout as they try to balance their educational goals with the expectations placed upon them. It is a heavy load to carry, and it is one of the less visible but very real challenges that Muslim women face in their pursuit of higher education.
However, by sharing our experiences and supporting one another, we can begin to break down these barriers. Support networks are crucial. These systems can make a world of difference, providing not only financial help but also the emotional strength needed to persevere. It emphasises the need to address systemic barriers through targeted interventions, policies, and community efforts to create an inclusive educational environment for the socio-economic development of Muslim women. By understanding and addressing these challenges, we can work towards a more equitable society where Muslim women have the opportunity to achieve their educational and professional aspirations.
References:
Hasan, Z. & Menon, R., 2004. Unequal Citizens: A Study of Muslim Women in India. s.l.:Oxford University Press.
Hussain, S., 2019. Contemporary Muslim Girlhoods in India: A Study of Social Justice, Identity and Agency in Assam. s.l.:Routledge: Taylor & Francis Group.
Jain, R., 2023. Hijab Controversy: Revisiting Discourse on School Uniforms. Sociological Bulletin, 72(4), pp. 446-461.
Malik, A., 2023. Educational Experiences and Aspiration of Muslim Women in India: Issue and Challenges. Journal of Social Inclusion Studies, 9(1), pp. 61-81.
Mukhopadhyay, C. C. & Seymour, S. eds., 2021. Women, Education, and Family Structure in India. s.l.:Routledge.. s.l.:Routledge: Taylor & Francis Group.
Rahiman, R., 2023. Gender, Religion and Higher Education: Strategies of Muslim Women Students in India. Sociological Bulletin, 72(4), pp. 462-475.
Cover Picture credits: Sufi Parveen for TwoCircles.net
(The views expressed in the article belong to the author and not the OICSD)