Allama iqbal Open University

Name Kiran ijaz

Reg No .0000281911

Course. TEACHER EDUCATION IN PAKISTAN

Course Code. 0829

Semester. AUTUMN 2022

Program. MA EDUCATION

Assignment No. 01

***Question no 1***

Q. No. 1 a) Discuss the ideological basis of education in the light of

past National Education Policies.
Answer

IN the recent past, there has been a growing realisation regarding a definite need
for the analysis and understanding of the phenomenon as well as the dynamics
of education from a sociological perspective.
It is through this perspective that we can hope to get a fuller view of education
which is essentially a social phenomenon. It is also important to understand that
educational practices do not take place in isolation but are influenced, shaped
and, in some cases, determined by certain ideologies. Thus, to bring a
qualitative change in educational practices, it is essential to recognise the
relationship between ideology and education and the vital role ideology plays in
the conceptualisation and execution of education.

Before we analyse the role of ideology in the construction of social practices it

is pertinent to unravel this term. 'Ideology' is an elusive term which has been
used in different periods with different connotations. In the past, the term had
negative connotations, but in contemporary times it is considered akin to
'philosophy'.

'Ideology', in simple words, can be defined as a set of beliefs, usually

entertained at group levels. Ideology at group levels can be contrasted with
individual opinions in a society. A useful description is given by Eysenck who
refers to three levels — specific opinion level, habitual opinion level and
attitude level.

Ideology constructs the stereotypes that are legitimised and supported by certain
social institutions. Thus, ideology that has the backing of powerful social
institutions becomes dominant in a society and has the potential to capture the
minds of marginalised groups. It is this subtle hegemony of ideas which was
first focused and elaborated on by Italian scholar, Gramsci in Prison Notebooks.

Among other social institutions engaged in the process of socialisation,

educational institutions play an important part in the construction and
perpetuation of certain ideologies which generally serve the interests of the
dominant groups of society.

If we look at the history of education in Pakistan we see how education has

been used to propagate certain ideologies favoured by powerful rulers. In Ayub
Khan's era, the whole emphasis was on 'economic development' whereas social
development was undermined. During Zia's regime, educational institutions
were used to 'Islamise' society, whereas Pervez Musharraf's emphasis was on an
imported brand of 'moderate enlightenment'.

No ruler ever asked the masses for their choice or preference. They could make
a decision on the part of others as they enjoyed power. The fact that every
powerful ruler tried to use education to legitimise and promote a certain
ideology suggests the significance of education and its two-way relationship
with ideology.
Having deciphered the term 'ideology', let us briefly visit its relationship with
education with special reference to Pakistan. We can do this by looking at
ideologies linked with certain educational notions and practices. Knowledge in
most mainstream educational institutions is viewed as static, predetermined and
rigid.

This ideology of knowledge encourages a certain pedagogy the sole objective of

which is to transmit or pass on pre-existing knowledge from one generation to
another. This ideology of pedagogical practices does not encourage any
innovation, creativity or reflection. The students are considered passive
recipients and 'mind-filling jobs' are left to teachers.

The ideology of learning, encouraged by this kind of pedagogy, is that of

cramming and recalling, which is rightly dubbed by Freire as the banking
concept of knowledge. The ultimate aim of this learning is to cram pre-existing
and fixed items of knowledge and reproduce them in examination papers. This
ideology of learning is devoid of any critical thinking. Thus students find no
motivation to reflect and reinterpret a phenomenon.

This process of dominant teaching and passive learning gets encouragement and
reassurance by the ideology of the existing assessment system. Our prevailing
assessment system is geared towards the piecemeal assessment of disjointed
items where students are not required to understand and apply acquired
knowledge. This prompts us to look at the ideology of a broader aim of the
present educational system that is biased in favour of powerful groups. The kind
of education, prevalent in most educational institutions, not only supports
existing power structures but also widens the gap between the haves and the
have-nots.

Recently there have been calls for qualitative improvement in education. The
required improvement cannot come from cosmetic changes. The problem is far
deeper. We need to challenge ideologies associated with notions of education,
pedagogy, learning, assessment and the aim.

Education has to move from transmission to transformation for which we have

to revisit our definitions of knowledge. This would lead to more vibrant and
interactive classroom dynamics where students are engaged in co-construction
of knowledge. For this we need to challenge the ideology of an existing
assessment system which is memory-based and is unable to tap thinking skills
of a higher order.

We need to strive for an assessment system which requires students to think

critically and apply knowledge in diverse contexts. For all these changes in
learning, pedagogy and assessment, it is important that we revisit our ideology
about the very aim of education. We need to challenge the transmission mode of
education that supports existing power structures and move to the
transformation mode where the main objective is to reduce socio-economic gaps
in society and empower the underprivileged by maximising their life chances.

b) How can research help to solve the problems of Teacher Education

faced by Pakistan?

The education system of Pakistan, in terms of quality teaching and learning,

stands in the lowest rank in the world. Numerous reasons can be held
responsible for this state of affairs. Teacher is one of these factors. Teacher is an
important part of the teaching and learning process, who faces various problems
due to which they cannot play their roles effectively in the education process.
This paper, based on a thorough review of the existing literature, critically
analyses the problems faced by school teachers in the Khyber-Pakhtunkhwa
province of Pakistan. Findings of the study revealed that teachers are less
motivated towards teaching profession, because their appointments, transfers,
placements and promotions are decided on nepotism, corruption and political
affiliations rather than on merit. In many cases teachers are posted in remote
areas, faced with accommodation and transportation problems. The study
further found that teachers are overburdened with more classes due to shortage
of staff in schools, teachers face shortage of teaching and learning resources in
schools, there are fewer professional development opportunities for teachers,
servant-master environment and a culture of leg-pulling and flattering prevails
in schools, and that teachers often rely on other activities such as property
business, shop-keeping etc for living. This has gravely affected the process of
teaching and learning in schools. This study recommends that the problems of
teachers could be solved by creating an environment of trust and strengthening
the mechanism of accountability, providing teaching and learning resources to
schools, providing ongoing professional development opportunities and
incentives to teachers, making appointments and promotions on merit,
providing enough staff to schools and eradicating the evil of political
interference

***Question no 2***
Q. No. 2 a) Compare the role of a teacher in Islamic education and
contemporary education.
Answer
This article discusses the dynamics of contemporary Islamic education. The
goal of Islamic education is to provide human resources based on Islamic values
and in accordance with the spirit of Islam. The methods of education and
instruction should also be designed to achieve the goal. Any methodology that
is not oriented towards achieving the goal will certainly be avoided. Thus,
Islamic education is not merely transfer of knowledge, but whether the science
given can change attitudes. Within this framework, intensive monitoring should
be done by society, including government (state), towards learners' behaviors.
The next step is realizing it so that necessary education and curriculum
programs are harmonious and sustainable. Islamic higher education institutions
should be self-evident and transform themselves to meet the challenges of
increasingly competitive and complex era. Islamic universities are considered
not marketable anymore in facing global competition. Contemporary education
must adjust with the recent technological developments. For that reason, it is
necessary to develop an education system with global perspective in order to
produce output from higher quality educational institutions, so that they are
confident in facing global competition, and put forward interdisciplinary
method interconnectedly.

b) Explain with the help of examples how Islamic system to teacher

education and training was well organized from the very beginning.
Answer
Islam placed a high value on education, and, as the faith spread
among diverse peoples, education became an important channel through which
to create a universal and cohesive social order. By the middle of the 9th century,
knowledge was divided into three categories: the Islamic sciences, the
philosophical and natural sciences (Greek knowledge), and the literary arts. The
Islamic sciences, which emphasized the study of the Qurʾān (the Islamic
scripture) and the Ḥadīth (the sayings and traditions of the Prophet Muhammad)
and their interpretation by leading scholars and theologians, were valued the
most highly, but Greek scholarship was considered equally important, albeit less
virtuous.
Early Muslim education emphasized practical studies, such as the application of
technological expertise to the development of irrigation systems,
architectural innovations, textiles, iron and steel products, earthenware, and
leather products; the manufacture of paper and gunpowder; the advancement of
commerce; and the maintenance of a merchant marine. After the 11th century,
however, denominational interests dominated higher learning, and the Islamic
sciences achieved preeminence. Greek knowledge was studied in private, if at
all, and the literary arts diminished in significance as educational policies
encouraging academic freedom and new learning were replaced by a closed
system characterized by an intolerance toward scientific
innovations, secular subjects, and creative scholarship. This denominational
system spread throughout eastern Islam from Transoxania (roughly, modern-
day Tajikistan, Uzbekistan, and southwest Kazakhstan) to Egypt, with some 75
schools in existence between about 1050 and 1250.

Organization of education

The system of education in the Muslim world was unintegrated and

undifferentiated. Learning took place in a variety of institutions, among them
the ḥalqah, or study circle; the maktab (kuttab), or elementary school; the palace
schools; bookshops and literary salons; and the various types of colleges,
the meshed, the masjid, and the madrasa. All the schools taught essentially the
same subjects.

The simplest type of early Muslim education was offered in the mosques, where
scholars who had congregated to discuss the Qurʾān began before long to teach
the religious sciences to interested adults. Mosques increased in number under
the caliphs, particularly the ʿAbbāsids: 3,000 of them were reported in Baghdad
alone in the first decades of the 10th century; as many as 12,000 were reported
in Alexandria in the 14th century, most of them with schools attached. Some
mosques—such as that of al-Manṣūr, built during the reign of Hārūn al-
Rashīd in Baghdad, or those in Isfahan, Mashhad, Ghom, Damascus, Cairo, and
the Alhambra (Granada)—became centres of learning for students from all over
the Muslim world. Each mosque usually contained several study circles
(ḥalqah), so named because the teacher was, as a rule, seated on a dais or
cushion with the pupils gathered in a semicircle before him. The more advanced
a student, the closer he was seated to the teacher. The mosque circles varied in
approach, course content, size, and quality of teaching, but the method of
instruction usually emphasized lectures and memorization. Teachers were, as a
rule, looked upon as masters of scholarship, and their lectures were
meticulously recorded in notebooks. Students often made long journeys to join
the circle of a great teacher. Some circles, especially those in which the Ḥadīth
was studied, were so large that it was necessary for assistants to repeat the
lecture so that every student could hear and record it.

Elementary schools (maktab, or kuttab), in which pupils learned to read and

write, date to the pre-Islamic period in the Arab world. After the advent of
Islam, these schools developed into centres for instruction in elementary Islamic
subjects. Students were expected to memorize the Qurʾān as perfectly as
possible. Some schools also included in their curriculum the study of poetry,
elementary arithmetic, penmanship, ethics (manners), and elementary
grammar. Maktabs were quite common in almost every town or village in
the Middle East, Africa, Sicily, and Spain.

Schools conducted in royal palaces taught not only the curriculum of

the maktabs but also social and cultural studies designed to prepare the pupil
for higher education, for service in the government of the caliphs, or for polite
society. The instructors were called muʾaddibs, or instructors in good manners.
The exact content of the curriculum was specified by the ruler,
but oratory, history, tradition, formal ethics, poetry, and the art of good
conversation were often included. Instruction usually continued long after the
pupils had passed elementary age.

The high degree of learning and scholarship in Islam, particularly during the
ʿAbbāsid period in eastern Islam and the later Umayyads in western Islam,
encouraged the development of bookshops, copyists, and book dealers in large,
important Islamic cities such as Damascus, Baghdad, and Córdoba. Scholars
and students spent many hours in these bookshop schools browsing, examining,
and studying available books or purchasing favourite selections for their private
libraries. Book dealers traveled to famous bookstores in search of rare
manuscripts for purchase and resale to collectors and scholars and thus
contributed to the spread of learning. Many such manuscripts found their way to
private libraries of famous Muslim scholars such as Avicenna, al-Ghazālī,
and al-Fārābī, who in turn made their homes centres of scholarly pursuits for
their favourite students.

Fundamental to Muslim education though the circle schools, the maktabs, and
the palace schools were, they embodied definite educational limitations. Their
curricula were limited; they could not always attract well-trained teachers;
physical facilities were not always conducive to a congenial educational
environment; and conflicts between religious and secular aims in these schools
were almost irreconcilable. Most importantly, these schools could not meet the
growing need for trained personnel or provide sufficient educational
opportunities for those who wished to continue their studies. These pressures
led to the creation of a new type of school, the madrasa, which became the
crown and glory of medieval Muslim education. The madrasa was an outgrowth
of the masjid, a type of mosque college dating to the 8th century. The
differences between these two institutions are still being studied, but most
scholars believe that the masjid was also a place of worship and that, unlike the
madrasa, its endowment supported only the faculty and not the students as well.
A third type of college, the meshed (shrine college), was usually a madrasa built
next to a pilgrimage centre. Whatever their particularities, all three types of
college specialized in legal instruction, each turning out experts in one of the
four schools of Sunni, or orthodox, Islamic law.

Madrasas may have existed as early as the 9th century, but the most famous one
was founded in 1057 by the vizier Niẓām al-Mulk in Baghdad. The Niẓāmīyah,
devoted to Sunni learning, served as a model for the establishment of
an extensive network of such institutions throughout the eastern Islamic world,
especially in Cairo, which had 75 madrasas; in Damascus, which had 51; and in
Aleppo, where the number of madrasas rose from 6 to 44 between 1155 and
1260.

Important institutions also developed in western Islam, under the Umayyads, in

the Spanish cities of Córdoba, Sevilla (Seville), Toledo, Granada, Murcia,
Almería, Valencia, and Cádiz. The madrasas had no standard curriculum; the
founder of each school determined the specific courses that would be taught, but
they generally offered instruction in both the religious sciences and the physical
sciences.

The contribution of these institutions to the advancement of knowledge was

vast. Muslim scholars calculated the angle of the ecliptic; measured the size of
the Earth; calculated the precession of the equinoxes; explained, in the field
of optics and physics, such phenomena as refraction of light, gravity, capillary
attraction, and twilight; and developed observatories for the empirical study of
heavenly bodies. They made advances in the uses of drugs, herbs, and foods
for medication; established hospitals with a system of interns and externs;
discovered causes of certain diseases and developed correct diagnoses of them;
proposed new concepts of hygiene; made use of anesthetics in surgery with
newly innovated surgical tools; and introduced the science of dissection
in anatomy. They furthered the scientific breeding of horses and cattle; found
new ways of grafting to produce new types of flowers and fruits; introduced
new concepts of irrigation, fertilization, and soil cultivation; and improved upon
the science of navigation. In the area of chemistry, Muslim scholarship led to
the discovery of such substances as potash, alcohol, nitrate of silver, nitric
acid, sulfuric acid, and mercury chloride. It also developed to a high degree of
perfection the arts of textiles, ceramics, and metallurgy.
Major periods of Muslim education and learning
The renaissance of Islamic culture and scholarship developed largely under the
ʿAbbāsid administration in eastern Islam and later under the Umayyads in
western Islam, mainly in Spain, between 800 and 1000. This latter period, the
golden age of Islamic scholarship, was largely a period of translation and
interpretation of Classical thoughts and their adaptation to Islamic theology
and philosophy. The period also witnessed the introduction and assimilation of
Hellenistic, Persian, and Hindu mathematics, astronomy, algebra, trigonometry,
and medicine into Muslim culture.

***Question no 3***

Q. No. 3 Critically analyse the structure of teacher education prevalent

in the sub-continent before partition and how much does it still reflect in
our systems.
Answer
Education in the Indian subcontinent began with teaching of traditional
elements such as Indian religions, Indian mathematics, Indian logic at
early Hindu and Buddhist centres of learning such as ancient Takshashila (in
modern-day Pakistan) and Nalanda (in India). Islamic education became
ingrained with the establishment of Islamic empires in the Indian
subcontinent in the Middle Ages while the coming of the Europeans later
brought western education to colonial India.
Several Western-style universities were established during the period of British
rule in the 19th century. A series of measures continuing throughout the early
half of the 20th century ultimately laid the foundation of the educational system
of the Republic of India, Pakistan and much of the Indian subcontinent.
Early history

Early education in India commenced under the supervision of

a guru or prabhu.[1] Initially, education was open to all and seen as one of the
methods to achieve Moksha in those days, or enlightenment. As time
progressed, due to a decentralised social structure, the education was imparted
on the basis of varna and the related duties that one had to perform as a member
of a specific caste.] The Brahmans learned about scriptures and religion while
the Kshatriya were educated in the various aspects of
warfare.[1] The Vaishya caste learned commerce and other specific vocational
courses. The other caste Shudras, were men of working class and they were
trained on skills to carry out these jobs.] The earliest venues of education in
India were often secluded from the main populati Students were expected to
follow strict monastic guidelines prescribed by the guru and stay away from
cities in ashrams.[2] However, as population increased under the Gupta
empire centres of urban learning became increasingly common and Cities such
as Varanasi and the Buddhist centre at Nalanda became increasingly visible.
Education in India is a piece of education traditional form was closely related to
religion.[3] Among the Heterodox schools of belief were the Jain and Buddhist
schools. Heterodox Buddhist education was more inclusive and aside of the
monastic orders the Buddhist education centres were urban institutes of learning
such as Taxila and Nalanda where grammar, medicine, philosophy, logic,
metaphysics, arts and crafts etc. were also taught. Early secular Buddhist
institutions of higher learning like Taxila and Nalanda continued to function
well into the common era and were attended by students
from China and Central Asia.
On the subject of education for the nobility Joseph Prabhu writes: "Outside the
religious framework, kings and princes were educated in the arts and sciences
related to government: politics (danda-nıti), economics (vartta), philosophy
(anvıksiki), and historical traditions (itihasa). Here the authoritative source
was Kautilya’s Arthashastra, often compared to Niccolò Machiavelli’s The
Prince for its worldly outlook and political scheming."[1] The Rigveda (1700-
1500 BCE) mentions female poets called brahmavadinis,
specifically Lopamudra and Ghosha.[5] By 800 BCE women such
as Gargi and Maitreyi were mentioned as scholars in the
religious Upnishads.[5] Maya, mother of the historic Buddha, was an educated
queen while other women in India contributed to writing of the Pali
canon.[5] Out of the composers of the Sangam literature 154 were
women.[6] However, the education and society of the era continued to be
dominated by educated male population.

Early Common Era—High Middle Ages

Chinese scholars such as Xuanzang and Yi Jing arrived on Indian institutions of

learning to survey Buddhist texts. Yi Jing additionally noted the arrival of 56
scholars from India, Japan, and Korea.[9] However, the Buddhist institutions of
learning were slowly giving way to a resurgent tradition of Brahmanism during
that era. Scholars from India also journeyed to China to translate Buddhist
texts.[] During the 10th century a monk named Dharmadeva
from Nalanda journeyed to China and translated a number of texts. Another
centre at Vikramshila maintained close relations with Tibet.[10] The Buddhist
teacher Atisa was the head monk in Vikramshila before his journey to Tibet.[10]
Examples of royal patronage include construction of buildings under
the Rastrakuta dynasty in 945 CE.[11] The institutions arranged for multiple
residences for educators as well as state sponsored education and arrangements
for students and scholars.[11] Similar arrangements were made by the Chola
dynasty in 1024 CE, which provided state support to selected students in
educational establishments.[12] Temple schools from 12–13th centuries included
the school at the Nataraja temple situated at Chidambaram which employed 20
librarians, out of whom 8 were copiers of manuscripts and 2 were employed for
verification of the copied manuscripts.[13] The remaining staff conducted other
duties, including preservation and maintained of reference material. [13]
Another establishment during this period is the Uddandapura institute
established during the 8th century under the patronage of the Pala dynasty. The
institution developed ties with Tibet and became a centre of Tantric
Buddhism.] During the 10–11th centuries the number of monks reached a
thousand, equaling the strength of monks at the sacred Mahabodhi
complex.[14] By the time of the arrival of the Islamic scholar Al Biruni India
already had an established system of science and technology in place.] Also by
the 12th century, invasions from India's northern borders disrupted traditional
education systems as foreign armies raided educational institutes, among other
establishments.

Late Middle Ages—Early Modern Er

With the advent of Islam in India the traditional methods of education

increasingly came under Islamic influence.[16] Pre-Mughal rulers such as Qutb-
ud-din Aybak and other Muslim rulers initiated institutions which imparted
religious knowledge.[16] Scholars such as Nizamuddin Auliya and Moinuddin
Chishti became prominent educators and established Islamic
monasteries. Students from Bukhara and Afghanistan visited India to study
humanities and science.
Islamic institution of education in India included
traditional madrassas and maktabs which taught grammar, philosophy,
mathematics, and law influenced by the Greek traditions inherited by Persia and
the Middle East before Islam spread from these regions into India.[17] A feature
of this traditional Islamic education was its emphasis on the connection between
science and humanities.[17] Among the centres of education in India was 18th
century Delhi was the Madrasah-i Rahimiyah under the supervision of Shah
Waliullah, an educator who favored an approach balancing the Islamic
scriptures and science. The course at the Madrasa Rahimiya prescribed two
books on grammar, one on philosophy, two on logic, two on astronomy and
mathematics, and five on mysticism. Another centre of prominence arose
in Lucknow under Mulla Nizamuddin Sahlawi, who educated at the Firangi
Mahal and prescribed a course called the Dars-i-Nizami which combined
traditional studies with modern and laid emphasis on logic.
The education system under the rule of Akbar adopted an inclusive approach
with the monarch favoring additional courses: medicine, agriculture, geography,
and texts from other languages and religions, such as Patanjali's work
in Sanskrit.[19] The traditional science in this period was influenced by the ideas
of Aristotle, Bhāskara II, Charaka and Ibn Sina.[20] This inclusive approach was
not uncommon in Mughal India.[18] The more conservative
monarch Aurangzeb also favored teaching of subjects which could be applied to
administration.[18] The Mughals, in fact, adopted a liberal approach to sciences
and as contact with Persia increased the more intolerant Ottoman school
of manqul education came to be gradually substituted by the more
relaxed maqul school.
The Middle Ages also saw the rise of private tuition in India as state failed to
invest in public education system.] A tutor, or riyazi, was an educated
professional who could earn a suitable living by performing tasks such as
creating calendars or generating revenue estimates for nobility. Another trend in
this era is the mobility among professions, exemplified by Qaim Khan, a prince
famous for his mastery in crafting leather shoes and forging cannons

***Question no 4***

Q. No. 4 Keeping in view different induction training models; highlight

the scope and significance of induction training. How does it contribute
towards resolving the problems of teacher training?
Answer
Starting at a new school can be just as overwhelming for new teachers as it
is for new students. While it's exciting for new staff to envision the year, it can
also be overwhelming. The new things they need to learn range from
information systems to HR to curriculum. Developing a solid teacher induction
program can ease the transition for new staff, giving them the time, support and
relationships they need to thrive.
Induction is an umbrella term for the supports put in place to assist teachers in
adapting to a new workplace culture. A stand-alone program before the school
year should be a priority to support most immediate needs, followed by
continued work throughout the first year. Induction goes beyond understanding
students, classes and curriculum. Information about the systems and processes
that guide the workplace, as well as school norms, are integral for teachers to
settle in and feel confident; however, it's important to keep in mind the pace at
which this is done.

Introduce new ideas over time, and when it's most appropriate

A well-planned induction program takes into account the school environment

and the highest priority needs of new teachers. It's impossible to learn all the
particulars at once, so spacing out conversations around systems, collaborative
planning, curriculum, teaching and learning, and assessment over the year is
prudent. With more time to absorb and process information, new teachers can
begin to understand how the pieces of the whole fit together. When
conversations are planned around a coinciding event or issue, understanding
deepens.

While understanding of a curriculum's core beliefs and grounding is certainly

important, teachers often feel more immediate needs. This may mean skipping
philosophy for a moment and getting right into teaching and learning or
assessment. Organizing induction sessions that are timely, and providing a
chance for teachers to apply what they are learning, supports them in making
connections between all the moving parts. Once teachers develop some
confidence in their new classrooms and with the school culture, they will have
more mental space and energy to discuss theory. Building flexibility into the
plan is important; asking teachers what issues are weighing on them, and
planning sessions around those ideas as they arise is supportive of this new
collegiality.

Provide a safe environment to ask questions

Relationships are crucial to a supportive induction program. There is no way to

know what will be the most pressing issues for teachers without getting to know
them and their experiences. Getting to know new teachers outside of induction
meetings is important; check-ins are a great way to take the temperature and
quick classroom observations provide opportunities to celebrate. By the time
each induction meeting rolls around, teachers should feel safe to share what
they are going through and what's coming up in their classroom. A
trust between the person running the meetings and new staff members is key.
Build a network of others experiencing the same things
Providing opportunities for new staff members to learn from returning
colleagues is a wonderful support system; building in opportunities for the the
new staff to connect as a cohort is just as important. As they often have similar
experiences, questions and worries, new teachers can provide each other a
sounding board. Providing time for new staff to get to know one another gives
them an opportunity to form relationships and come into the year knowing
someone on equal footing. These relationships offer a built-in support system
for new teachers throughout the year.

Starting over at a new school is exciting, yet daunting. When planning an

induction program, careful consideration of the way information is distilled is
key, as is the creation of a safe environment built on trust and relationships. By
supporting new teachers, you support students and their learning.

***Question no 5***

Q. No. 5 In the light of National Education Policy 1998-2010 discuss the

structure and future of teacher education.
Ans-

Aims and objectives of Education and Islamic Education

Education and training should enable the citizens of Pakistan to lead their lives
according to the teachings of Islam as laid down in the Qur’an and Sunnah and
to educate and train them as a true practicing Muslim. To evolve an integrated
system of national education by bringing Deeni Madaris and modern schools
closer to each stream in curriculum and the contents of education. Nazira
Qur’an will be introduced as a compulsory component from grade I-VIII while
at secondary level translation of the selected verses from the Holy Qur’an will
be offered.

Literacy and Non-Formal Education

Eradication of illiteracy through formal and informal means for expansion of

basic education through involvement of community. The current literacy rate of
about 39% will be raised to 55% during the first five years of the policy and
70% by the year 2010 Functional literacy and income generation skills will be
provided to rural women of 15 to 25 age group and basic educational facilities
will be provided to working children. Functional literacy will be imparted to
adolescents (10-14) who missed out the chance of primary education. The
existing disparities in basic education will be reduced to half by year 2010.

Elementary Education

About 90% of the children in the age group (5-9) will be enrolled in schools by
year 2002-03. Gross enrolment ratio at primary level will be increased to 105%
by year 2010 and Compulsory Primary Education Act will be promulgated and
enforced in a phased manner. Full utilization of existing capacity at the basic
level has been ensured by providing for introduction of double shift in existing
school of basics education. Quality of primary education will be improved
through revising curricula, imparting in-service training to the teachers, raising
entry qualifications for teachers from matriculation to intermediate, revising
teacher training curricula, improving management and supervision system and
reforming the existing examination and assessment system.
Integration of primary and middle level education in to elementary education (I-
VIII). Increasing participation rate from 46% to 65% by 2002-3 and 85% 2010
at middle level. At the elementary level, a system of continuous evaluation will
be adopted to ensure attainment of minimum learning competencies for
improving quality of education.

Secondary Education

One model secondary school will be set up at each district level. A definite
vocation or a career will be introduced at secondary level. It would be ensured
that all the boys and girls, desirous of entering secondary education, become
enrolled in secondary schools. Curriculum for secondary and higher secondary
will be revised and multiple textbooks will be introduced. The participation rate
will be increased from 31% to 48% by 2002-03. The base for technical and
vocational education shall be broadened through introduction of a stream of
matriculation (Technical) on pilot basis and establishment of vocational high
schools. Multiple textbooks shall be introduced at secondary school level.

Teacher Education
To increase the effectiveness of the system by institutionalizing in-service
training of teachers, teacher trainers and educational administrators through
school clustering and other techniques. To upgrade the quality of pre-service
teacher training programmes by introducing parallel programmes of longer
duration at post-secondary and post-degree levels i.e. introduction of programs
of FA/FSc education and BA/BSc education . The contents and methodology
parts of teacher education curricula will be revised. Both formal and non-formal
means shall be used to provide increased opportunities of in-service training to
the working teachers, preferably at least once in five years. A special package of
incentives package shall be provided to rural females to join the teaching
profession. A new cadre of teacher educators shall be created.
Technical and Vocational Education

To develop opportunities for technical and vocational education in the country

for producing trained manpower, commensurate with the needs of industry and
economic development goals. To improve the quality of technical education so
as to enhance the chances of employment of Technical and vocational
Education (TVE) graduates by moving from a static, supply-based system to a
demand-driven system. Revision and updating of curricula shall be made a
continuing activity to keep pace with changing needs of the job market and for
accommodating the new developments. Development of technical competence,
communication skills, safety and health measures and entrepreneurial skills etc.
shall be reflected in the curricula. Institution-industry linkages shall be
strengthened to enhance the relevance of training to the requirements of the job
market. Emerging technologies e.g. telecommunication, computer, electronics,
automation, petroleum, garments, food preservation, printing and graphics,
textile, mining, sugar technology, etc. greatly in demand in the job market shall
be introduced in selected polytechnics. A National Council for Technical
Education shall be established to regulate technical education.

Higher Education

Access to higher education shall be expanded to at least 5% of the age group

17-23 by the year 2010. Merit shall be the only criterion for entry into higher
education. Access to higher education, therefore, shall be based on entrance
tests. Reputed degree colleges shall be given autonomy and degree awarding
status. Degree colleges shall have the option to affiliate with any recognized
Pakistani university or degree awarding institution for examination and award
of degrees. To attract highly talented qualified teachers, the university staff will
be paid at higher rates than usual grades. Local M.Phil. and Ph.D programs shall
be launched and laboratory and library facilities will be strengthened. Split Ph.D
programs shall be launched in collaboration with reputed foreign universities
and at the minimum, 100 scholars shall be annually trained under this
arrangement. All quota/reserve seats shall be eliminated. Students from
backward areas, who clear entry tests, would compete amongst themselves. In
order to eliminate violence, all political activities on the campus shall be
banned.

Information Technology

Computers shall be introduced in secondary schools in a phased manner. School

curricula shall be revised to include recent developments in information
technology, such as software development, the Information Super Highway
designing Web Pages, etc

Library and Documentation Services

School, college and university libraries shall be equipped with the latest reading
materials/services. Internet connection with computer shall be given to each
library. Mobile library services for semi-urban and remote rural areas shall be
introduced.
⭐The end⭐