education for refugee girls in jordan

Running Header: JENNINGS FINAL PAPER

Final Paper

Education for Refugee Girls in Jordan

Colleen Jennings

December 15, 2015

Dr. Michael Cummings

University of Colorado Denver

JENNINGS FINAL PAPER 2

Introduction

The Kingdom of Jordan, is one of the most accommodating of nations accepting refugees

in the Middle East, matched only by Lebanon. Jordon has been accepting Palestinian refugees

since the establishment of Israel in 1948, and, until recently, maintained relatively open borders

with Syria (Su). However, due to the escalation of the Syrian civil war and the invasion of ISIS,

Syrians and Iraqis have arrived in exponentially expanding numbers. In the midst of the turmoil,

refugee children have lost nearly everything, including their education. The Jordanian education

system has been overwhelmed by the number of refugee children who need their educational

needs met, since the majority of refugees take up residence among the general population. While

the UNHRC’s plans for expansion have been formed and reformed camp schools are as yet

unable to meet educational needs, and budgets are chronically and vastly underfunded (Brown

116). There is an opportunity for the international community to step into the gap and reshape

the course of these students’ lives, which in turn, shapes the future of the Middle East. The

United States and other Western nations, unable to resolve security in the near future, can

prepare for mid- to long-range security through educating students who will come of age over

the next ten years. Refugee girls, in particular, have an unprecedented opportunity to create a

stronger future for themselves, their families, their home country, and the world at large.

Particularly, second- and tertiary education opportunities need to be improved to provide young

women with modern-world occupational skills, ready to contribute to the needs of the global

workforce and to the next generation of community builders.

This paper explores the foundation and history of education in Jordan and the educational

opportunities currently available to refugee students residing there, and proposes that education

for girls is essential at this crucial turning point in Middle Eastern history. Using a qualitative

approach, this paper examines the literature regarding education in crisis situations and a study


of the educational opportunities that are currently available in Jordan through public and private

schools, supported by interviews and observations of eight Iraqi refugee families. One NGO

providing ESL instruction at two locations for Syrian refugee and Jordanian students was

observed, teachers from a community center with special needs children were interviewed with a

tour of the facility, and the Director of Education for UNWRA was also interviewed regarding

opportunities for Palestinian refugees displaced from Iraq and Syria. Together, this information

provides an understanding of the challenges being faced for education providers and refugee

students. Essentially, this paper seeks to ask, what chance do refugee girls have of getting the

education they need to improve their lives and compete in a global economy? After assessing the

strengths and weaknesses of the education situation as it stands now, some recommendations are

offered for future direction. Due to the crisis advancing at a rapid escalating pace, with little

information available on the topic of education for refugee children in Jordan or the Middle East

at large, this paper hopes to add to the empirical evidence surrounding refugee education, thereby

contributing to a stronger foundation for policy making and further study.

Literature Review

Education in Jordan

The Hashemite Kingdom of Jordan education ministry’s philosophy and objectives

originate in the their constitution, the “Islamic Arab civilization, and the principles of the great

Arab revolt (the Arab Spring), and the Jordanian national experience”. An emphasis is placed on

Islam as the foundation for students’ education, which is based upon faith in God and the ideals

of the Arab Nation. It considers Islam to be a wholistic system that calls for “virtuous values and

principles that (originate) from the consciousness of both the individual and the group”, and an


ideology that “respects man, exalts the mind, and urges for knowledge, work and morality”

(Ministry of Education). Its mission is to “create and administer an education system based on

‘excellence’, energized by its human resources, dedicated to high standards, social values, and a

healthy spirit of competition, which contributes to the nation’s wealth in a global ‘Knowledge

Economy’” (Ministry of Education). A knowledge-based economy can be defined as one that

depends upon producing and using knowledge that “improves quality of life using technology

implications and human resources” (Al-Edwan, Suleiman, and Hamaidi 685). In order to

accomplish its educational goals, Jordan set up the Educational Reform for Knowledge Economy

(ERfKE) program in 2003 (Al-Dajeh 222). One study found that Jordan needed to incorporate

more critical thinking into its 1st through 3rd grade curriculum in order to develop its students

analyzation skills (Al-Edwan, et. Al 696). Al-Dajeh adds that while Jordan has had some success

in meeting goals of the program, further training of teachers to meet national professional

standards would benefit the program (231). Jordan has a high standing in the region in regards to

Research and Develoment (R&D), carrying the highest rates of student enrollment in the

scientific disciplines among Arab countries, and in recent years has nearly doubled the number

of articles published in international journals (Nour 392).

There is a suprising amount of literature on the subject of education in Jordan, which

could indicate the commitment of the education community to improving the experience of

students and teachers alike, as well as contribute to efforts that benefit the economy. The

literature here will focus on the history of education in Jordan as well as the Kingdom’s guiding

principles, and the impact of the refugee crisis, particularly on the refugee children in need of

education. A description of the case studies and a comparison to the literature follows, concluded

with a brief discussion and recommendations.


History of education

It is important to know the history of education in Jordan in order to understand

contributions and the foundation underlying its approaches today. In the mid 1850’s, the

Ottoman Government had yet to set up education throughout the entire country, especially in

outlying areas, and Christian missionaries established schools in order to retain converts (Jansen

476). Since it was illegal to prosthelytize Muslims, the schools resigned themselves to teaching

students in the Christian community. Over time, the schools became self-financing, and began

accepting tuition-subsidized Muslim students as well. Many of these schools exist today and

educate about 10% of the student population. The public school system was set up in 1923,

teaching the Quran for the most part, and then expanded in the 1950’s to provide a more broad-

based education.

The Kingdom of Jordan, through a series of treaties, evolved out of British control over

the time period from 1925 to 1946 when it gained total independence under the leadership of

Emir Abdullah, named King by the Transjordanian parliament, changing the name of the country

to the Hashemite Kingdom of Jordan (The Making of Transjordan). Jordan also annexed the

West Bank from Palestine, and a wave of one million refuge esentered the country – one third of

them Palestinian – increasing Jordan’s population from 500,000 to 1.5 million in only two years

(Su). In 1967, a second wave of 400,000 Palestinians flooded Jordan when Isreal occupied the

West Bank, and now Jordan has more than 2 million Palestinian refugees.

Ment notes that America’s influence on the Middle East post-Ottoman Empire until

World War II was “largely a product of its private educational, missionary and humanitarian

activities, and secondarily of its commercial contacts and interests in petroleum” (174). In 1925,

President Woodrow Wilson commissioned the Director of the International Institute at


Columbia, Paul Monroe, to give an analysis of the impact of Western education in the Middle

East region (Ment 174). Monroe made note of the Arab renaissance that was going on at that

time, that was interested in rediscovering historic Arab academia and resistant to - even openly

suspicious of - Western influences, and recommended schools subdue their missionary efforts

and comply with secularization efforts of the state. Today, Jordan’s Ministry of Education is

accomodating of Christian schools, and while the Jordanian public schools teach the Quran as

part of the curriculum, Christian schools are free to teach their own doctrine. However, all

schools use the same curriculum.

UNRWA, the UN’s organization that manages education for refugees, is one of the.

According to Caroline Pontefact, the UNWRA Director of Education, all Palestinian students

who have been affected by the violence in Iraq and Syria are accepted by the Palestinian schools

in Jordan. Palestinian students perform well in the UNWRA schools, making above average

scores in international assessments (UNRWA Regional study). The only refugee schools that

exist otherwise are in the Syrian refugee camps.

Jordan’s response

The UNHCR reports that Jordan now has 650,000 registered refugee and asylum seekers.

Of those, 215,000 are Syrian refugee school age children (Jalbout 8). Over 90,000 of those

children remain out of school, or about 40%. About 70% of Syrian children living in host

communities in Jordan attend primary school, while 51% attend secondary school, with the rate

dropping to 47.5% among boys, and girl retention remaining slightly higher at 52%. Jordan is

suffering a short fall in education funding, receiving only $35 million of the total $257 million or

14% of funding necessary in 2015. By all measurements, Syria’s refugee crisis is overwhelming

to its neighboring host countries, particularly Lebanon and Jordan. The UNHCR’s planning


figures for Jordan project a total of 937,830 Syrian refugees by December 2015, of which they

plan to care for 100%, and 57,140 Iraqis, of whom 21,920 are expected to be served by UNHCR

(Country Operations Profile). To date, 584,775 out of 820,000 children targeted in Jordan have

received psychosocial support services.

Al-Jazeera reports that the 29,000 Iraqi refugees “are making do in Jordan’s urban

outskirts, forbidden to work legally but scraping together the rent while waiting for refugee

status, potential aid and possible resettlement” (Su). In another report, a mother describes the

hand-to-mouth existence for her and her children, living on two small meals per day, and reveals

that she simply does not have the finances to cover uniforms, transportation, or supplies. While

glad for their safety in Jordan, she describes the children’s behavior as “absent-minded… They

stare a lot, they have lost concentration, they barely smile” (Hosseini 63). In 2013, refugee

children in the Zaatari camp spoke about the suddenness with which they had to leave their

homes, family members that were killed, injured or left behind, and their desire to have their old

school and friends back (Reuters). Gudman Hernes, Director at the International Institute for

Educational Planning, affirms their remarks, adding that education for populations affected by

crisis is crucial to rebuilding efforts, giving children coping skills and helping to dispel

“prejudices and tensions”, possibly preventing conflict that often arises in these situations

(Sinclair 7). Brown supports the importance of education, adding that refugees often need to

prove that they are capable learners and not “completely hopeless” (115). Education and training

is something that can never be taken and “is therefore a priceless commodity… to cling to.

Indeed, it holds the future of their very existence – for the individual and the community as a

whole” (Brown 115). Yet António Guterres of the UNHCR reports that the refugee program

does not have the financial resources to meet 2015 budget and is so far 10% under 2014


donations (Grant 63). 16,000 refugee families eligible for UN cash assistance remain on a

waiting list. Should the programme remain underfunded, it could affect nearly 700 schools and

500,000 children (Mansour).

Education for refugee children

Brown’s study of Bhutanese refugees in Nepal revealed that refugee schools are often

begun by a relief agency appointing volunteers who gather children together in makeshift

shelters or outside, and they simply start teaching what they know, often with minimal supplies

(114). Sometimes, the volunteers are young people who have not completed their own education.

In a Lebanese camp, nine-year-old Baraa gave kids pieces of torn-up cardboard and broken

pieces of chalk she bought herself, and began teaching the younger children the alphabet and

numbers (Wood). 13-year-old Nejmeh saw young Baraa and set up a class down the road for

slightly older children, sometimes competing with Baraa for students. The girls often took it

upon themselves to go to families and encourage them to send their children to classes. Both

wish they could complete their own education. In Jordan’s Zaatari camp, a Syrian teacher, Jamal

Ahmed Shahadeh, seeing so many children playing and running in the camp, reached out to

parents and requested to start teaching them (UNHCR, Jordan: A Syrian teacher).

The UNHCR is the organization responsible for running schools in refugee camps in

much of the world, including Jordan. In 2014, Zaatari camp in Mafraq, Jordan, had 3 schools

running double shifts, with girls attending classes in the morning and boys in the afternoon

(classes in Jordan and elsewhere in the Middle East are segregated by gender). In 2013, 18,000

children were enrolled, and in 2014, 22,000 children - two-thirds of the school-age population

(AlMonitor). Jordan's second camp, Azraq, opened their school in September, 2014 with

capacity for 5,000 students across two shifts of 2,500 each. Over half of school-aged children are


attending formal education in Azraq camp, with 56% of boys and 58% of girls reported as

attending school. The number of urban refugees increased fourfold in the first six months of

2015, with 3,658 people returning to the camp from urban areas (UNHCR, Comprehensive Child

Focused Assessment 4). In July 2015, Bahraini Sheikh Nasser Bin Hamad Al Khalifa donated a

large facility with room for more than four thousand children (AP Archive). Three thousand five

hundred children are already registered, and more schools will soon be needed, says Dominique

Hyde, UNICEF's representative in Jordan.

One of the main concerns, particularly for Muslim refugee girls, is that they will marry at

very young ages in order to provide relief for themselves and their families through their

husband’s income. A World at School estimates that aproximately 13% of pre-conflict Syrian

marriages consisted of child marriage, and reports that “early and forced marriage has doubled

among Syrian refugee girls living in Jordan - and half are being forced to marry men at least 10

years older.” Early marriage and subsequent pregnancies are dangerous for the health of young

women and their babies, and they often suffer from domestic abuse. Keeping young women in

school has shown to raise the marriage age to 18 and older, particularly for those who go on to

obtain higher degrees. Otherwise, mostly Syrian girls will marry as young as 15, and they usually

drop out of school to begin their family life (UNICEF, Education sector working group). This

report is corroborated by one of the case studies conducted in Amman, Jordan, as will be seen in

the next section.


Case Studies

English for Two Muslim Syrian Families

The first case presented is a refugee Syrian family of seven children living with their

widowed mother in a small flat in Amman, and another Syrian family of two children. The

children receive English lessons every Sunday morning from several young women who have

formed an NGO in order to impact the lives of refugee children. The first family hosts the other

two refugee Syrian children, the American tutor, and the Iraqi translator (also a refugee, a former

university student) in their small flat for approximately two hours of English lessons, healing

arts, and games. The children do not attend school otherwise, although the older boy from the

second family, age 11, had attended the public school, but boys were beating him up because he

was a Syrian refugee, and so he could no longer attend. The volunteers also delivered bags of

groceries on the second visit from a donating church. The children range in age from 6 to 15

years old. It was announced on the second week visit that the oldest daughter, the 15-year-old,

was engaged to marry a 22-year-old young man, and after taking some portrait drawing lessons

from the tutor, removed herself from the English lessons to text her fiance. While the volunteers

consider themselves Christian missionaries, no religious content was introduced or alluded to

during the lessons, and the volunteers consider their acts of service of considerable value in lieu

of outright religious prosthelytizing, although it is somewhat understood that should the

opportunity present itself, the volunteers will present their views in the hopes of potential

conversion. The NGO is funded through private donations, mainly from U.S. supporters.

English for Muslim Jordanian girls

The tutoring NGO also has a second volunteer who teaches English lessons at a non-

profit community center called the House of Ruth, facilitated by an NGO called Global Hope


Network International in a village about 45 minutes outside of Amman. This nurse on haitus

from her career teaches conversational English, combined with basic ethics and interactive skills,

to two age groups of Muslim Jordanian girls every Saturday morning, most of whom attend

public school in the village. She is also aided by the Iraqi university student translator who will

take over both tutoring jobs, allowing the initial tutors to move on to teach at new locations,

thereby reproducing the program. In the group of older girls, roughly age 12 to 17, two girls at

the top of the class planning to become doctors were influential in gathering the village girls to

come to the Saturday lessons, much like Baraa and Nejmeh from the Lebanese camps (Wood). In

fact, a group of boys were also supposed to meet in the computer room, but since one of the most

influential boys began attending class in the village on Saturday mornings, the other boys

stopped attending. Global Hope also provides sewing training and supplies to women who meet

communally the House of Ruth so that they might be able to create products for sale to provide a

small income to their family.

Special Needs School

Another location that provides lessons to Jordanian children in the community was the

Jaffa house in Bethany, also about 45 minutes from Amman and near the historical baptismal site

of Jesus at the Jordan river. Two of the teachers that work at the school are Muslim Jordanian

women in their early 30’s, along with probably about six or seven other women who contribute

to the center as well, and under the supervision of an official director, a middle-aged man. In

addition to two classrooms, the center boasts woodworking, sewing rooms, and a crochet and

knitting room. Participants create items for an on-site store, selling wooden carvings of Christian

and Hebrew religious symbols, and beaded and knit scarves and other items. The school teaches

basic Arabic language and math skills to two large classes of mentally ill children, and sign


language and a full academic curriculum to one class of deaf children. This center was

instrumental in coordinating efforts with Global Hope and another NGO called Joni and Friends’

Wheels for the World, an international wheelchair delivery program, to fit and give away

approximately 75 wheelchairs to refugees and other handicapped people in the area. The

community center serves five other villages in about a 50 km radius, and their staff of young

women were incredibly welcoming and efficient in hosting this significant event. It might be

noted that the teachers consider themselves to be too old to marry, hence the teacher position

suitable to their position in society.

Eight Christian Iraqi families

There were eight refugee Christian Iraqi families that were interviewed, and together,

their experiences can add to the empirical knowledge regarding education for refugee children in

Jordan. Of these families, 18 school-age children were interviewed regarding their education

since coming to Jordan. Most of the families but one fled Iraq when ISIS took control of Mosul

and Baghdad in summer 2014. The other family, one 9 year old girl and her father, left in 2013.

This man, who was so kind to facilitate the study interviews, had just been rejected for his visa

from France, this being his second attempt for asylum consideration in a Western country. His

daughter was not enrolled in school for 2015 because he expected to emigrate – indeed, his

initial correspondence from France indicated he should begin preparing to travel before the

rejection letter arrived.

The first two families interviewed – related to one another - were Orthodox Christians

and were not allowed to attend the Catholic school, and there was no room in other schools, nor

did they have the reasources to pay for transportation, uniforms and supplies. These children

were labeled unschooled for purposes of the survey, which does not mean they were receiving no


instruction at all, but instruction consisted of using the tools they had available, which were

lined-paper notebooks, colored pencils, and a laptop and internet. The children produced drawing

after drawing in their neatly kept notebooks, and were also working on the English alphabet. The

parents were very agitated about their children’s lack of schooling and their condition in general.

Another set of families consisted of a two-parent nuclear family with twin girls and a

boy, and their relatives, a nuclear family with two children, a boy and a girl, all in the same

Catholic primary school. The Catholic school covers tuition, uniforms, and supplies, and both

families were content with the instruction, but one mother felt the schools focused too much on

teaching English, and not enough on the mother language of Arabic. All five children were

performing very well.

Another family with three boys lived with their mother, and three elderly family matrons

as well. The two youngest attended the Evangelical Free school, and the oldest the Catholic

school, because there was no room in the Evangelical school. They also benefitted from

subsidized tuition and fees.

Another family with a daughter in 8th grade and a son in 7th, attended the Evangelical

Free school. They both scored very high in their classes, but the girl was particularly

academically minded, saying she chose the professional goal of a lawyer over a doctor due to the

gore associated with medicine. Their father remained in Iraq, having abandoned his family,

which also includes another pre-school age girl, but his mother-in-law resided with them.

The last family consisted of two girls in 3rd and 8th grade who attend the public school.

The mother and grandmother negotiated with the school to relieve the girls from attending Quran

lessons. The older daughter likes science and does well academically, but had begun to avoid the


Muslim girls, because they often pressured her to convert. The family still had a little money

because the grandmother received her deceased husband’s pension through the bank.

All of the children interviewed were reported to excel academically and found Jordanian

instruction comparable to instruction in Iraq, but they all missed their schools and lives back

home. All were at least one grade behind, due to missing school in the chaos of leaving Iraq.

Most of the instruction focused on English a great deal, because everyone expects the refugees to

be moved eventually to an English-speaking country, such as Canada or Australia. The children

enjoyed learning English. None of the refugee families cared where they would be relocated,

they just wanted out of Jordan so they could begin their lives again. The families were all

extremely proud of their children, and the mood between those with children in school compared

to those whose children were not in school was palpably more hopeful. Since no one can work,

the children’s academic activity and their church life make up most of their existence.

Discussion

The statements the case study children and family members gave indicating that a return

to school and normalcy is important to them match closely with remarks made by children in the

video interview from Zaatari camp in 2013 (Reuters). The case study families also exhibited

positive emotions as the children’s education opportunities were discussed, while the unschooled

families were tangibly more agitated and frustrated with their situation. These findings combined

with evidence from the literature demonstrate that education for children is an essential

contributing factor in rebuilding lives torn apart by war and occupation. Girls especially need a

secondary education to offer them greater choices in their lives and to avoid early marriage and

its negative consequences (UNICEF, Education sector working group).


An interview with Caroline Pontefact, director of Palestinian schools for UNRWA,

revealed that the UN organization is prepared to receive Palestinian children as it has been since

1943. The literature and the case studies show, however, that educational needs of non-

Palestinian refugee children are not being met by the public, private, or UN refugee schools. The

number of Syrian refugee students particularly exceeds the capability of the UN or Jordan to

currently educate. At times, students or families choose not to attend for reasons such as

marriage or work. This study encountered one 15-year-old Syrian girl who fit the early marriage

profile (Education sector working group). About half of the high school-aged refugee children in

Jordan are not attending school, although high school girls in the refugee camp schools maintain

a 4.5% lead over boys, possibly offering correllating evidence that the popularity of obtaining

education for girls is growing.

Most of the children observed in this study, Jordanian children or refugees from Iraq,

attend school. Two Iraqi and two Syrian families were identified that did not attend school. NGO

Organizations are attempting to fill the gaps for refugee children ostracized from the local public

school, but help for refugee children is minimal. Insofar as the Evangelical Free and Catholic

churches are permitted to maintain their Christian approach, while using the state curriculim, it

would appear Monroe’s influence on Western schools accommodating Middle Eastern values

and approaches has been somewhat effective (Ment 174). The volunteer English tutors subjugate

their proselytizing toward teaching English skills, building relationships, exchanging cultural

norms, and reinforcing positive values and practices. Likewise, Jordan’s public schools

accommodated an Iraqi Christian family’s request for their two girls to be excused from Quran

class due to religious reasons, although personal pressure from Muslim students is prevalent.

These compromises are representative of the types of efforts intervening organizations,


particularly Western ones, are expected to make when educating in the Middle East. Jordon’s

response is one that maintains its core principles to upholding the values of the Quran and the

Muslim faith, while respecting the religion of others, and making accommodations as well.

One salient point to bring up that could contribute toward future recommendations is that

the Kingdom of Jordan has allocated parcels of land along the Jordan river to Christian

denominations so that they might build churches. The Eastern Orthodox , Episcopal, and

Armenian churches have already built churches, and a Roman Catholic church and conference

center is currently being built in 2015 (Bourke, Kansas City Armenian Church). This would

indicate, along with other evidence of Jordan’s tolerance toward religious schools throughout its

history, that the ministry of education could welcome contributions from different Christian and

possibly other religious denominations who wish to establish schools. Additionally, mention

should be made of the American Community Schools (ACS) which are private schools

independently operated, and whereas the Jordanian ACS has performed a few outreach efforts

toward the refugees, no formal proposals to assist Jordan’s education ministry appear to be in the

works (American Community School). Although there are training grounds in Jordan for US

military to operate on, no Department of Defense schools are available for American military

dependents in the Middle East.

Conclusion

While Jordan permits hundreds of thousands of refugees into the country, they do not

allow them to work, and the UN has not managed to execute a rigorous relocation program,

putting UN registered families in a holding pattern, unable to move forward with their lives.

Only about half the refugee children are receiving education, and the Jordanian school system is

stretched to its limits. Private religious schools fill in some of the gaps, and NGO’s contribute to


teaching the children as well, but efforts are still vastly underdeveloped. Since Jordan has a

history of tolerance toward missionary activity and the establishment of private schools,

openings are available for non-profit as well as for-profit institutions to penetrate the region with

religious or non-religious instruction. In the midst of the chaos, the future of refugee children,

and especially girls, hangs in the balance. Tolerance for foreign assistance provides Western

organizations with the opportunity to partner in the rebuilding of the Middle East. Churches and

other organizations can establish schools with or without religious instruction, and their efforts

easily align with historical missionary efforts in the region. While the exodus of refugees from

Syria and Iraq creates a substantial crisis, it also opens doors of opportunity for building

relationships of goodwill with attention to the well-being and future possibilities of refugee

children, particularly girls who are at much greater risk in the region.


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