One need not defend the Islamist schools or Islamist organizations, as some opportunists may find it useful to do at the present juncture, to say that the witch hunting by the state and majoritarian right wing forces should stop or rather should be resisted militantly by offering human shield to the repressed community.
There is essentially nothing wrong with this reporting per se – it just reports the findings by a study, which is done by a Students Islamic Org of India, Karnataka Chapter. One need not defend the existence of a theological education to point out that there are social forces at work which are greater than just the Islamist [not Muslim] community itself, behind the necessities of existence of such schools .
If “self esteem” is low, is it only because they go to Madrassas? Conversely, is it that the Madrassas are not helping them gain the kinds of material benefits that can be expected of people who have been to other schools? One might be tempted to say that the so-called “model” madrassas should be emulated..
.of course, the reality is that the ENTIRE education system has to be rejected; only through its negation can the alternative be even conceptualized. This rejection is hardly just limited to the rejection of Madrassas or the Vedic Schools/Gurukuls [and I am not mentioning the Hinduist institutes in passing, I have been a vocal advocate of smashing such institutions of Hinduisation for long].
“Science, maths, social studies” – insofar as they are remain confined within the contours defined by the status quo, are taught in schools just to produce cogs in the wheel. So even though the report is not offering any bias, it could very easily lead to a biased [a problematic one at that] reading of it.
Madrassas that offer religious teaching Are problematic. Also, if madrassas remain the only centers of “education” [and by this if we limit ourselves to the process of securing some basic livelihood and social status, since I have already trashed the notion that there is anything like a “secular” or scientific education alternative now] available to many Muslims, the conditions that lead to such a compulsion need to be explored and understood. The communist project can sympathize with religious sentiments only to the extent that it tries to grapple with reality rather than looking at things from a reactionary angle [say for instance, certainly the communists will not criticize the Islamist madrassas [i attach the qualifier “Islamist” to make room for the possibility that not all madrassas are necessarily Islamist] in the way the common Hinduist will do. It can never LEGITIMIZE religiosity, let alone communal expressions of the same or religious indoctrination of young minds through religious institutions. The opportunists who are in the business of doing this right now are doing a great disservice to the communist project.
So while opposition to saffronization of education takes a political frontseat because of the graveness of the reality confronting us, because the threat of a Hindutva fascism is far greater than the threat of an Islamist fascism in “India”, in principle, both , and indeed all forms of religious indoctrination have to be summarily rejected as part of the communist ideological project.