Non-formal Religious Education Among Dutch Pakistani Youth in the Netherlands

• In Event: Highlighted session: Religious teaching and learning across diverse cultural settings and contexts

Proposal

Large numbers of Muslims have settled and established lifeworlds in Europe. In 2016, the total number of Muslims in Europe was around 25.8 million (4.9% of the total population) (Pew Research Center 2017). A common perception is that Muslim values and cultures are inherently antagonistic to Western liberal democratic norms and ideals, which contributes to “a widespread skepticism towards Islam in general and Muslim religious practices in particular” (van der Noll and Saroglou 2015:220).
As members of a community with dominant religious and cultural identities, Muslims focus on transmitting an ‘Islamic habitus’ through formal and non-formal education (Pels 2014). In Europe, mosque education has been the subject of much debate revolving around some major issues. Studies of Quran classes held in mosques and madrassas have highlighted authoritarian and didactic styles of teaching, a lack of child-centered pedagogy, rote learning and harsh discipline in the classes (Cherti and Bradley 2011). Continued focus on memorization of the Quranic text has given rise to traditional teaching pedagogies (Altinyelken & Sözeri, 2018). Some reviews of media and news items have also pointed to a perceived negative impact of mosque education on “comprehension skills, civic values education and social cohesion” (Sözeri, Altinyelken, & Volman, 2017:2). However, many scholars have also emphasized the beneficial impact of this type of education on children’s self-esteem, sense of belonging, well-being and academic performance (Gent 2011; Shah 2009).
Despite the pertinence of this topic, there is inadequate research on Islamic education in non-formal settings, the proportion of children who attend it and their identity development in secular Europe. While mosque schools and madrassas have traditionally been based and studied in Asia and Africa, in Europe there is insufficient knowledge and understanding outside of Muslim communities of the organization of Islamic education in non-formal settings. Due to the current global standing of Islam, mosques may become increasingly closed off to protect themselves thereby.
This research aims to contribute by exploring the forms, organization and structure of non-formal religious education (NFRE) among second-generation Pakistani Muslim youth in the Netherlands. The Netherlands boasts one of the highest Muslim populations in Western Europe. In 2015, 4.9% of the Dutch population identified as Muslims (Anon 2016). There are around 475 mosques that cater to different Muslim communities; almost half provide non-formal educational programs that are attended by large numbers of Muslim children (Author B et al. 2017). This study is significant because of its focus on Pakistanis in the Netherlands. The population figure for Pakistanis stands at 22,897 (CBS 2018). This is the first study giving voice to this relatively small, under-researched Muslim community in the Netherlands.
The research focus will provide greater understanding of NFRE in the context of the Netherlands and, arguably, Europe. As sites of knowledge and value transmission, NFRE settings affect other social phenomenon that occur in both religious and non-religious settings, such as identity formation, culture, socialization, and so forth (Winchester 2016). Moreover, as religious practices and dictates have been shown to indirectly affect the socioeconomic and sociopolitical location of communities in the migration context (Kurien 2014), this case study provides a crucial link in understanding the social impact of Islam for migrant Muslim communities.
The research employs a qualitative methodological approach and an interpretive epistemology. The sample includes 32 participants consisting of students, parents, young adults and mosque educators. Two Pakistani mosques participated in the research. Research methods involved triangulation, and included semi-structured, open-ended interviews and structured and unstructured classroom observations in the mosque.
The theoretical framework and research questions are based around some key areas and themes. They explore the organisation of NFRE in Europe and in the Netherlands, paying attention to how Quran classes are arranged and conducted in the mosques. Moreover, the research also focuses on the demands for NFRE by the Muslim communities and the objectives of mosque educators in providing it. Content of NFRE classes is also examined and includes everything from planned curriculum to hidden curriculum and norms and values in the class. An important area of research is the pedagogy, more specifically the language policies, learning environment and classroom management.
It was concluded that NFRE is an integral part of the lives of the Pakistani Dutch youth. It was organized through Quran classes at the mosques, private classes at home and Skype lessons from tutors based in Pakistan. Thus, the study provides unique insight into the organizational and pedagogical differences between the various forms of NFRE. Parents chose various forms of NFRE and sometimes, changed between multiple types based on certain reasons. In this study, dissatisfaction with the pedagogical approach and learning environment at mosques were reported as the main reasons for opting for home or Skype lessons.
The demand for NFRE in the community was high. Parents felt that they had an obligation as Muslims and Pakistanis to teach their children about Islam and the Quran. It appeared to be a rite of passage for children in the community.
When discussing the objectives of mosque education, educators stressed their duty and the spiritual reward associated with such work. Another reason was their desire to impart the ‘right’ kind of Islamic education and values to help counter the perceived negative influences of society. Teaching, facilitating and practicing Urdu with the students was also one of the aims of NFRE. The primary focus was on teaching children how to read the Quran. There was some inconsistent attention to other important religious practices and values, such as cleanliness, ethics, respect, and so forth.
While the literature on mosques criticizes their prevalent authoritarian and one-sided mode of teaching as it hampers holistic learning (Pels 2014), this study also found that NFRE classes were one-sided, as participants reported that they were merely told to read the Quran. However, the style was not authoritarian or didactic; rather, it was often friendly and casual. Educators exhibited varying levels of flexibility in classroom management and discipline strategies. Participants also reflected on their experiences and discussed challenges and possible improvements.

Authors

• Yusra Akhtar, Individual

• Hulya Kosar Altinyelken, University of Amsterdam