巴基斯坦宗教学校:现状、问题与社会风险
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摘要
宗教学校是理解巴基斯坦社会思潮的关键因素,它不仅是伊斯兰社会的巴基斯坦最为重要的部门,也是巴基斯坦社会的一面"镜子"。"9·11"事件之后,西方将宗教学校与宗教极端主义和激进社会思想"孵化器"划上等号,这种标签化处理进一步加剧其负面功能发挥。在"中巴经济走廊"建设进程中,需要高度关注宗教学校迅速发展可能引发的社会风险,避免掉入西方学术界制造的话语陷阱。本文认为,巴基斯坦宗教学校存在管理体制混乱、课程设置不合理、教育经费来源的矛盾性和卷入宗教政治与教派纷争等问题,这不仅影响其宗教教育功能的发挥,也构成了中巴经济走廊建设的潜在社会风险。
Madrassa is a key element in understanding the social discourse in Pakistan. Special attentionsmust be paid to the social risks associated with the rapid development of Madrassas in order to ensure the smooth development of China-Pakistan Economic Corridor project. The management system of Madrassas as well as its curriculum, funding, involvement with politics and sectarian strife and other issues has brought about an impact to religious education in Pakistan and constitutes the potential social risks for the CPEC.
Madrassa is a key element in understanding the social discourse in Pakistan. Special attentionsmust be paid to the social risks associated with the rapid development of Madrassas in order to ensure the smooth development of China-Pakistan Economic Corridor project. The management system of Madrassas as well as its curriculum, funding, involvement with politics and sectarian strife and other issues has brought about an impact to religious education in Pakistan and constitutes the potential social risks for the CPEC.
引文
(1)焦若水:“巴基斯坦家族政治对中巴经济走廊建设的潜在风险和对策思考”,载高柏、甄志宏等著:《中巴经济走廊的政治经济学》,北京:社会科学文献出版社,2017年,第141页。
(1)Saleem H.Ali,"Pakistan's Madrassas:The Need for Internal Reform and the Role of International Assistance,"Brookings Doha Center,University of Vermont,Policy Briefing,August,2009.
(2)S.V.R.Nasr,“The Rise of Sunni Militancy in Pakistan:The Changing Role of Islamism and the Ulama in Societyand Politics,”Modern Asian Studies,Vol.34,No.1,2008,pp.139-180.
(3)Imtiaz,Saba,Madrassas:Bias or well-deserved scrutiny?The Express Tribune,2011,http://tribune.com.pk/story/138686/bias-or-well-deserved-scrutiny/;Kazmi,S.Farhana and Tahir Pervez,Socioeconomic and cultural perspectives of terrorism inPakistan,and the madrassa(mosque)students,International Journal of Academic Research,Vol.3,No.2,2011,pp.578-581.
(4)[巴基斯坦]哈里德·拉赫曼、赛义德·拉什迪·布克哈瑞:“巴基斯坦:宗教教育及其机构”,刘径华译,《南亚研究季刊》,2007年第1期,第83页。
(5)Saleem H.Ali,Pakistan's Madrassas:The Need for Internal Reform and the Role of International Assistance,Brookings Doha Center,University of Vermont,Policy Briefing,August,2009.
(6)Imtiaz,Saba,Madrassas:Bias or well-deserved scrutiny?The Express Tribune,2011,http://tribune.com.pk/story/138686/bias-or-well-deserved-scrutiny/.
(7)The 9/11 Commission Report,The Final Report of the National Commission on Terrorist Attacks Upon the United States,New York:W.W.Norton,2004,p.367.
(8)Noor,F.A.,Sikand,Y.&Bruinessen,M.V.,The Madrasa in Asia:Political Activism and Transnational Linkages,Amsterdam University Press,2008,pp.9-15.
(9)Singer,Peter W.,Pakistan's Madrassa:Ensuring a System of Education not Jihad",Brookings Institute Analysis Paper,No.14,November 2001,pp.1-9.
(10)Alexiev.Alex,Wahhabism,State-sponsored Extremism Worldwide,Washington DC:US Senate Subcommittee on Terrorism,Technology and Homeland Security,2003,Noor,Farish A.,Y.Sikand,and M.V.Bruinessen.The Madrasa in Asia:Political Activism and Transnational Linkages,Amsterdam University Press,2008,pp.17-20.
(11)Coulson,Anderw,"Education and Indoctrination in the Muslim Word:Is There a Problem?What can we do about it?",Policy Analysis,Vol.511,2004,pp.1-36.
(12)Khokhar.Moniza,"Reforming Militant Madaris in Pakistan",Studies in Conflict and Terrorism,Vol.30,2007,pp.353-365.
(1)Abdul Rauflqbal&Ms.SobiaRaza,Madrassa Reforms in Pakistan:A Historical Analysis,Institute for Strategic Studies,Research and Analysis(ISSRA),National Defence University,Islamabad,2015,p.31.
(2)J.Stern,Pakistan's drift into extremism;Allah,the Army and America's War on Terror.New York:M.E.Sharp.2004.
(3)Sajjad,Fatima.The Post 9/11 Demand to Reform Madrasas Education and Its Response in Pakistan,"International Conference on Education;Practices and Challenges,University of Education,Lahore 2013.p.111.
(4)Peter Bergen,"Swati Pandey,The madrassa scapegoat,"Washington Quarterly,Vol.29,No.2,2006,pp.115-125.
(5)Rehman,Tariq,Language,Education and Culture.Karachi:Oxford University Press.2000.——,Denizens of Alien Words:A Study of education Inequality and Polarization in Pakistan.Karachi:Oxford University Press.2004;“The Muslim Response to English in South Asia:With Special Reference tolnequality,Intolerance,andMilitancyin Pakistan,”Retrieved March13,2007,http://www.leaonline.com/doi/abs/10.1207/s15327701jlie0402_4?cokieSet=1&journalCode=jlie;Butt,Tahir Mehmood,"Social and Political Role of Madrassa:Perspectives of Religious Leaders inPakistan,"South Asian Studies,Vol.27,No.2,2012,pp.387-407;Khalid,SaleemMansoor,"DiniMadaris ma Ta'leem,"Islamabad:Institute of Policy study,2008;Cockcroft,A.,Anderson,N.,Milne,D.,Omer,K.,Ansari,N.,&Khan,A.,et al.,Challenging the myths about madaris,in pakistan:a national household survey of enrolment and reasons for choosing Madrassa,International Journal of Educational Development,Vol.29,No.4,2009,pp.342-349;Bano,Masooda,“Beyond Politics:the Reality of a Deobandi Madrassa in Pakistan,”Journal of Islamic Studies,Vol.18,No.1,2007,pp.43-68.
(6)[巴基斯坦]阿里·阿克巴、甄志宏:“巴基斯坦的非政府组织:一个概览”,载于高柏、甄志宏等著:《中巴经济走廊的政治经济学》,北京:社会科学文献出版社,2017年,第239-241页。
(7)王世达:“巴基斯坦宗教政党崛起及其原因”,《国际研究参考》,2013年第7期,第33页。
(8)李涛、王新有:“伊斯兰教在民族文化认同建构中的特点及作用——以巴尔蒂斯坦地区伊斯兰化进程为例”,《南亚研究季刊》,2012年第2起,第86页。
(1)巴基斯坦的宗教教育机构主要有三种类型:古兰经学校(仅教授《古兰经》),清真寺学校(教授《古兰经》和世俗学科)和宗教学校(仅教授伊斯兰知识)。详见Anzar,Uzma.“Islamic Education A Brief History of Madrassas With Comments on Curricula and Current Pedagogical Practices."Draft Report,2003,p.14.
(2)李福泉、黄民兴:“巴基斯坦伊斯兰宗教学校的发展状况、社会根源与影响”,《南亚研究》,2009年第2期,第35页。
(3)Fair C C.,"TheMadrassah Challenge:Militancy and Religious Education in Pakistan(review)",Middle East Journal,Vol.23,No.3,2008,pp.485-487.
(4)MianGulamYasin&Hafeez-ur-Rehman,"Madrassa Education in Pakistan:Security Issues and Challenges,"Proposal Submitted to Chinese Delegation for the Study of CPEC,2016.
(5)王联:“论巴基斯坦部落地区的塔利班化”,《国际政治研究》,2009年第2期,第123页。
(6)何小艳:“论9·11后穆沙拉夫政府马德拉萨改革的艰巨性”,《法制与社会》,2010年第6期,第168页。
(7)Mian Gulam Yasin&Hafeez-ur-Rehman,"Madrassa Education in Pakistan:Security Issues and Challenges,"Proposal Submitted to Chinese Delegation for the Study of CPEC,2016.
(1)Dr Noorul Haq,"Configuration of Religious Communities in Pakistan.A Historical Perspective",in Pervaiz Iqbal Cheema and Maqsudul Hasan Nuri etc.eds.,Political Role of Religious Communities in Pakistan,p.18.
(2)International Crisis Group,“Pakistan:Karachi's Madrasas and V iolent Extremism,”Asia Report,No.130,March29,2007,p.5.
(3)In Depth Herald,"Concealed truth:What is wrong with madrasas?"Sep.2,2016,http://herald.dawn.com/news/1153383.
(1)Jama'at-e-lslami(伊斯兰促进会),由伊斯兰思想家Ab'ulalaMawdudi(阿卜·阿拉·毛杜迪)创立,无教派隶属关系。详见Syed Manzar Abbas Zaidi,Madrassa Education in Pakistan:Controversies Challenges and Prospects.Centre for International and Strategic Analysis(CISA),2013,Report No.3.
(2)Deobandi(德奥班迪)得名于印度德里北部百英里外的一个小镇,1874年此地建立了印度次大陆第一所近代宗教学校。详见Noor,F.A.,Sikand,Y.,&Bruinessen,M.V,The Madrasa in Asia:Political Activism and Transnational Linkages,Amsterdam University Press.2008,p.14.
(3)杜冰:“巴基斯坦教派冲突探析”,《国际研究参考》,2013年第7期,第36页。
(4)Mian Gulam Yasin&Hafeez-ur-Rehman,“Madrassa Education in Pakistan:Security Issues and Challenges”,Proposal Submitted to Chinese Delegation for the Study of CPEC,2016.
(5)Fair C C.,“The Madrassah Challenge:Militancy and Religious Education inPakistan(review)”,Middle East Journal,Vol.23,No.3,2008,pp.485-487.
(1)Dars-e-Nizami,指伊斯兰宗教学校的课程或研究系统,起源于19世纪的印度次大陆,学习内容包括宗教科学(如,法理学、《古兰经》注释、《圣训》等)和理性科学(如阿拉伯语语法和文学、逻辑与修辞等)。
(2)Fair,C.,Islamic Education in Pakistan,United States Institute of Peace,2006,p.12.
(3)王联:“论巴基斯坦部落地区的塔利班化”,《国际政治研究》,2009年第2期,第112-113页。
(4)陈利君、许娟:“美国-巴基斯坦十年反恐合作:进程、困境与反思”,《南亚研究季刊》,2011年第4期,第14页。
(1)参见http://aserpakistan.org/document/aser/2015/reports/national/ASER_National_Report_2015.pdf.
(2)南亚观察:“巴基斯坦的宗教学校影响著印巴关系未来的命运”,2013年10月14日,http://southasiawatch.tw/archives/1452.
(3)Syed Manzar Abbas Zaidi,Madrassa Education in Pakistan:Controversies,Challenges and Prospects,Centre for International and Strategic Analysis(CISA),Report No.3,2013,pp.8-9.
(4)A survey conducted by Pakistan Institute for Peace Studies(PIPS)in 2008,www.san-pips.com.
(1)[巴基斯坦]里亚兹·穆罕默德·汗:《阿富汗和巴基斯坦:冲突·极端主义·抵制现代性》,曾裕祥等译,北京:时事出版社,2014年,第300页。
(2)张来仪:“巴基斯坦的政治伊斯兰透析”,《南亚研究季刊》,2008年第2期,第29-30页。
(3)[美]克利福德·格尔茨著:《文化的解释》,韩莉译,南京:译林出版社,2014年,第111页。
(1)Saleem H.Ali,"Pakistan's Madrassas:The Need for Internal Reform and the Role of International Assistance,"Brookings Doha Center,University of Vermont,Policy Briefing,August,2009.
(2)S.V.R.Nasr,“The Rise of Sunni Militancy in Pakistan:The Changing Role of Islamism and the Ulama in Societyand Politics,”Modern Asian Studies,Vol.34,No.1,2008,pp.139-180.
(3)Imtiaz,Saba,Madrassas:Bias or well-deserved scrutiny?The Express Tribune,2011,http://tribune.com.pk/story/138686/bias-or-well-deserved-scrutiny/;Kazmi,S.Farhana and Tahir Pervez,Socioeconomic and cultural perspectives of terrorism inPakistan,and the madrassa(mosque)students,International Journal of Academic Research,Vol.3,No.2,2011,pp.578-581.
(4)[巴基斯坦]哈里德·拉赫曼、赛义德·拉什迪·布克哈瑞:“巴基斯坦:宗教教育及其机构”,刘径华译,《南亚研究季刊》,2007年第1期,第83页。
(5)Saleem H.Ali,Pakistan's Madrassas:The Need for Internal Reform and the Role of International Assistance,Brookings Doha Center,University of Vermont,Policy Briefing,August,2009.
(6)Imtiaz,Saba,Madrassas:Bias or well-deserved scrutiny?The Express Tribune,2011,http://tribune.com.pk/story/138686/bias-or-well-deserved-scrutiny/.
(7)The 9/11 Commission Report,The Final Report of the National Commission on Terrorist Attacks Upon the United States,New York:W.W.Norton,2004,p.367.
(8)Noor,F.A.,Sikand,Y.&Bruinessen,M.V.,The Madrasa in Asia:Political Activism and Transnational Linkages,Amsterdam University Press,2008,pp.9-15.
(9)Singer,Peter W.,Pakistan's Madrassa:Ensuring a System of Education not Jihad",Brookings Institute Analysis Paper,No.14,November 2001,pp.1-9.
(10)Alexiev.Alex,Wahhabism,State-sponsored Extremism Worldwide,Washington DC:US Senate Subcommittee on Terrorism,Technology and Homeland Security,2003,Noor,Farish A.,Y.Sikand,and M.V.Bruinessen.The Madrasa in Asia:Political Activism and Transnational Linkages,Amsterdam University Press,2008,pp.17-20.
(11)Coulson,Anderw,"Education and Indoctrination in the Muslim Word:Is There a Problem?What can we do about it?",Policy Analysis,Vol.511,2004,pp.1-36.
(12)Khokhar.Moniza,"Reforming Militant Madaris in Pakistan",Studies in Conflict and Terrorism,Vol.30,2007,pp.353-365.
(1)Abdul Rauflqbal&Ms.SobiaRaza,Madrassa Reforms in Pakistan:A Historical Analysis,Institute for Strategic Studies,Research and Analysis(ISSRA),National Defence University,Islamabad,2015,p.31.
(2)J.Stern,Pakistan's drift into extremism;Allah,the Army and America's War on Terror.New York:M.E.Sharp.2004.
(3)Sajjad,Fatima.The Post 9/11 Demand to Reform Madrasas Education and Its Response in Pakistan,"International Conference on Education;Practices and Challenges,University of Education,Lahore 2013.p.111.
(4)Peter Bergen,"Swati Pandey,The madrassa scapegoat,"Washington Quarterly,Vol.29,No.2,2006,pp.115-125.
(5)Rehman,Tariq,Language,Education and Culture.Karachi:Oxford University Press.2000.——,Denizens of Alien Words:A Study of education Inequality and Polarization in Pakistan.Karachi:Oxford University Press.2004;“The Muslim Response to English in South Asia:With Special Reference tolnequality,Intolerance,andMilitancyin Pakistan,”Retrieved March13,2007,http://www.leaonline.com/doi/abs/10.1207/s15327701jlie0402_4?cokieSet=1&journalCode=jlie;Butt,Tahir Mehmood,"Social and Political Role of Madrassa:Perspectives of Religious Leaders inPakistan,"South Asian Studies,Vol.27,No.2,2012,pp.387-407;Khalid,SaleemMansoor,"DiniMadaris ma Ta'leem,"Islamabad:Institute of Policy study,2008;Cockcroft,A.,Anderson,N.,Milne,D.,Omer,K.,Ansari,N.,&Khan,A.,et al.,Challenging the myths about madaris,in pakistan:a national household survey of enrolment and reasons for choosing Madrassa,International Journal of Educational Development,Vol.29,No.4,2009,pp.342-349;Bano,Masooda,“Beyond Politics:the Reality of a Deobandi Madrassa in Pakistan,”Journal of Islamic Studies,Vol.18,No.1,2007,pp.43-68.
(6)[巴基斯坦]阿里·阿克巴、甄志宏:“巴基斯坦的非政府组织:一个概览”,载于高柏、甄志宏等著:《中巴经济走廊的政治经济学》,北京:社会科学文献出版社,2017年,第239-241页。
(7)王世达:“巴基斯坦宗教政党崛起及其原因”,《国际研究参考》,2013年第7期,第33页。
(8)李涛、王新有:“伊斯兰教在民族文化认同建构中的特点及作用——以巴尔蒂斯坦地区伊斯兰化进程为例”,《南亚研究季刊》,2012年第2起,第86页。
(1)巴基斯坦的宗教教育机构主要有三种类型:古兰经学校(仅教授《古兰经》),清真寺学校(教授《古兰经》和世俗学科)和宗教学校(仅教授伊斯兰知识)。详见Anzar,Uzma.“Islamic Education A Brief History of Madrassas With Comments on Curricula and Current Pedagogical Practices."Draft Report,2003,p.14.
(2)李福泉、黄民兴:“巴基斯坦伊斯兰宗教学校的发展状况、社会根源与影响”,《南亚研究》,2009年第2期,第35页。
(3)Fair C C.,"TheMadrassah Challenge:Militancy and Religious Education in Pakistan(review)",Middle East Journal,Vol.23,No.3,2008,pp.485-487.
(4)MianGulamYasin&Hafeez-ur-Rehman,"Madrassa Education in Pakistan:Security Issues and Challenges,"Proposal Submitted to Chinese Delegation for the Study of CPEC,2016.
(5)王联:“论巴基斯坦部落地区的塔利班化”,《国际政治研究》,2009年第2期,第123页。
(6)何小艳:“论9·11后穆沙拉夫政府马德拉萨改革的艰巨性”,《法制与社会》,2010年第6期,第168页。
(7)Mian Gulam Yasin&Hafeez-ur-Rehman,"Madrassa Education in Pakistan:Security Issues and Challenges,"Proposal Submitted to Chinese Delegation for the Study of CPEC,2016.
(1)Dr Noorul Haq,"Configuration of Religious Communities in Pakistan.A Historical Perspective",in Pervaiz Iqbal Cheema and Maqsudul Hasan Nuri etc.eds.,Political Role of Religious Communities in Pakistan,p.18.
(2)International Crisis Group,“Pakistan:Karachi's Madrasas and V iolent Extremism,”Asia Report,No.130,March29,2007,p.5.
(3)In Depth Herald,"Concealed truth:What is wrong with madrasas?"Sep.2,2016,http://herald.dawn.com/news/1153383.
(1)Jama'at-e-lslami(伊斯兰促进会),由伊斯兰思想家Ab'ulalaMawdudi(阿卜·阿拉·毛杜迪)创立,无教派隶属关系。详见Syed Manzar Abbas Zaidi,Madrassa Education in Pakistan:Controversies Challenges and Prospects.Centre for International and Strategic Analysis(CISA),2013,Report No.3.
(2)Deobandi(德奥班迪)得名于印度德里北部百英里外的一个小镇,1874年此地建立了印度次大陆第一所近代宗教学校。详见Noor,F.A.,Sikand,Y.,&Bruinessen,M.V,The Madrasa in Asia:Political Activism and Transnational Linkages,Amsterdam University Press.2008,p.14.
(3)杜冰:“巴基斯坦教派冲突探析”,《国际研究参考》,2013年第7期,第36页。
(4)Mian Gulam Yasin&Hafeez-ur-Rehman,“Madrassa Education in Pakistan:Security Issues and Challenges”,Proposal Submitted to Chinese Delegation for the Study of CPEC,2016.
(5)Fair C C.,“The Madrassah Challenge:Militancy and Religious Education inPakistan(review)”,Middle East Journal,Vol.23,No.3,2008,pp.485-487.
(1)Dars-e-Nizami,指伊斯兰宗教学校的课程或研究系统,起源于19世纪的印度次大陆,学习内容包括宗教科学(如,法理学、《古兰经》注释、《圣训》等)和理性科学(如阿拉伯语语法和文学、逻辑与修辞等)。
(2)Fair,C.,Islamic Education in Pakistan,United States Institute of Peace,2006,p.12.
(3)王联:“论巴基斯坦部落地区的塔利班化”,《国际政治研究》,2009年第2期,第112-113页。
(4)陈利君、许娟:“美国-巴基斯坦十年反恐合作:进程、困境与反思”,《南亚研究季刊》,2011年第4期,第14页。
(1)参见http://aserpakistan.org/document/aser/2015/reports/national/ASER_National_Report_2015.pdf.
(2)南亚观察:“巴基斯坦的宗教学校影响著印巴关系未来的命运”,2013年10月14日,http://southasiawatch.tw/archives/1452.
(3)Syed Manzar Abbas Zaidi,Madrassa Education in Pakistan:Controversies,Challenges and Prospects,Centre for International and Strategic Analysis(CISA),Report No.3,2013,pp.8-9.
(4)A survey conducted by Pakistan Institute for Peace Studies(PIPS)in 2008,www.san-pips.com.
(1)[巴基斯坦]里亚兹·穆罕默德·汗:《阿富汗和巴基斯坦:冲突·极端主义·抵制现代性》,曾裕祥等译,北京:时事出版社,2014年,第300页。
(2)张来仪:“巴基斯坦的政治伊斯兰透析”,《南亚研究季刊》,2008年第2期,第29-30页。
(3)[美]克利福德·格尔茨著:《文化的解释》,韩莉译,南京:译林出版社,2014年,第111页。