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First under the Millennium Development Goals and now under the Sustainable Development Goals, partnerships for development, especially between state and NGOs, remain a valued goal. Partnerships are argued to improve provision of basic social services to the poor: the state is viewed as providing scale, with NGOs ensuring good governance. Close study of three leading partnership arrangements in Pakistan (privatization of basic health units, an 'adopt a school' program, and low-cost sanitation) shows how state-NGO collaborations can indeed improve service delivery; however, few of these collaborations are capable of evolving into embedded partnerships that can bring about positive changes in government working practices on a sustainable basis. In most cases, public servants tolerate, rather than welcome, NGO interventions, due to political or donor pressure. Embedded partnerships require ideal-type commitment on the part of the NGO leadership, which most donor-funded NGOs fail to demonstrate. For effective planning, it is important to differentiate the benefits and limitations of routine co-production arrangements from those of embedded partnerships.

The old project of modernizing madrasas has acquired a new zeal in South Asia after September 2011, whereby madrasa reform programmes became an acknowledged soft tactic of the war on terror. With 9000 Aliya (reformed) madrasas, the Bangladesh madrasa modernization programme has been identified as a potentially useful model for the neighbouring states of Pakistan and India who have made slower progress in implementing similar programmes. In this paper I argue that, although the Aliya madrasa system in Bangladesh has succeeded in integrating secular subjects in the madrasa curriculum, in reality this modernization project has failed in its underlying ambition to generate a 'modern discourse' on Islam-a discourse that is compatible with the demands of western modernity. The right to speak for Islam is still primarily exercised by the 'ulama and graduates of the Qoumi (unreformed) madrasas. Aliya madrasas today compete with the secular schools not with Qoumi madrasas. The growth of the Aliya madrasa system in Bangladesh, instead of bearing testimony to the popular appeal of the modernization agenda, demonstrates the preference of Muslim parents for increased Islamic content in the school curriculum

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