Search results

1

Edukacja islamska w krajach Afryki subsaharyjskiej wobec globalizacji

100%

Vorbrich R.

Forum Politologiczne

|

2006

|

vol. 4 - Islam we współczesnej Afryce

81-106

EN

The article discusses the changes that took place in Muslim educational system in Africa, especially in the Sudan in last decades. Beginning with an overview of methods and contents of teaching in traditional Koranic schools, it points out their relationship with a doctrine and practice - syncretic in its form - „black Islam". It discusses the changes in Islamic education, that were brought during colonial epoch. Medreses or ecoles franco-arabes that were established in French Africa tried to combine the tradition and values of Islam with the corriculums and teaching methods brought from the Western model of education. Finally, it points out the meaning of contemporary globalisation, in the process of changes in the Muslim system of education. The appearance of new staff, educated in the Near East, results in the increase of fundamental influences and in the appearance of new type of elites, which scramble for influences and position in the countries of Sub-Saharan Africa. New Muslim elites, contribute to social life with new dimensions of competences (e.g. linguistic Arabisation, knowledge of „pure Islam" rules) and new cultural patterns and educational standards. As a result, the rivalry between old and new Islamic elites becomes a cause of tensions and religious and social conflict.

2

Islamska edukacja w Kenii. Wybrane zagadnienia

100%

Wąs A.

Forum Politologiczne

|

2006

|

vol. 4 - Islam we współczesnej Afryce

107-122

EN

One of the most significant features of the modern countries in Africa is that an alien educational method was brought there from Europe and was combined with the indigenous African or Islamic educational structures and institutions. The new educational system, described as secular, conflicted especially with those existing systems which were religious in nature. Western education was, however, hard to resist because of all the advantages it contained in terms of preparing Africans for a new economic structure and technology, and the accompanying job opportunities. This led to the following dilemmas: Was it possible to combine the traditional and modern systems of education? Was it possible to modernise without eliminating the religious element of the educational system? These questions summarise the main problematic with which the Muslim scholars of the East African coast were confronted at the end of the nineteenth and beginning of the twentieth century’s. It was the time when the Arab Islamic civilisation provided the ideal model for Muslim practice and conduct as a new European model of life was emerging. And all this was taking place in a particular cultural context, Swahili. Some leaders of the Swahili Islamic community realized that there was no alternative to modifying their traditional system of education and opening it to the modern tendencies. One of these leaders was Sheikh al-Amin b. Ali al-Mazrui. Through his various activities, teaching and writings, he strongly influenced the educational development of Islam in East Africa. This paper presents some aspects of Islamic education in Kenya, where the traditional Islamic concept of education has encountered one of its greatest challenges: modern education. The clash between these two entirely different concepts created some problems and brought into question even fundamental elements of the previous system. Consequently, the mediaeval structure of the Quranic school was modernized and a new form, the madrasa, emerged, this also highlighted the problem of female education, so that, eventually, Muslim girls were allowed to acquire a proper education. The educational problems that arose on the East African coast at the beginning of the past century are reflected in the life activity of Sheikh al-Amin. His legacy and the clash between these two concepts had far-reaching consequences, which continue today. The particular focus of this work concerns aspects of the educational system of the East African coast at the beginning of the twentieth century. This is of great personal interest since the author has had the opportunity of working as a Catholic missionary in various Kenyan schools where he experienced the mission challenges of Islam in Kenya.

3

New beginnings? The refugee “crisis”, the “Other”, and Islamic religious education in Germany

88%

Droeber J.

Studies in Global Ethics and Global Education

|

2016

|

issue 5

93-107

EN

The recent influx of refugees has been in the headlines for more than a year in Germany. On a daily basis, new items about refugees, asylum policies, disasters, or xenophobia makes it into print, visual, or social media. Everybody has an opinion about this issue. In this essay, I record some of my own observations in this regard, as someone, who, in different ways, has been involved with refugees and “Others”. I am trying to make some sense of the discourses and actions that the so-called “refugee crisis” has produced. It has become evident that the discourse about the refugees is as much about the “Other” as it is about the “Self”. It is my argument that Germany is at a crossroads as a consequence of the arrival of relatively large numbers of refugees mainly from a Middle Eastern context – it can either lead to Germany closing in on itself, trying to exclude the “Other”, which in a globalized world would probably be a disadvantage; on the other hand, the “refugee crisis” has the potential of a new beginning, expanding on the already existing efforts to integrate “Others” into one’s own society. One example for such integration efforts would be the fairly recent introduction of Islamic Religious Education in state schools. The success or failure of this experiment can provide an indication of the willingness and ability of Germans to find constructive ways to integrate refugees into their communities.

4

Financing and Management of Islamic (Madrasah) Education in Indonesia

75%

Shaturaev J.

Zeszyty Naukowe Politechniki Częstochowskiej. Zarządzanie

|

2021

|

issue 42

57-65

EN

The education system in Indonesia has two main sub-systems, one under the management of the Ministry of Education and Culture (MoEC), and madrasah education and religious education under the management of the Ministry of Religious Affairs (MoRA). Out of approximately 233,517 state schools and madrasah, about 82% are state schools and the remaining 18% are madrasah; and out of 49,402,000 students from these institutions, 87% are registered in-state schools and other 13% are registered in madrasah. Indonesian laws and regulations require state schools and madrasah to be treated equally. Moreover, madrasah teaches the same national curriculum in addition to Islamic religious subjects regulated by MoRA. The author tried to define the current circumstance of Islamic education in Indonesia, the academic issues that the government faces and sought possible solutions for them through field surveys and data analysis methods used throughout the investigation. The found data show that improper infrastructure of government contribution towards public education including religious education, and limited quota in pedagogical universities lead to a shortage of teachers in rural areas. The government of Indonesia needs further educational reforms in the area of public education, teacher training, and re-training programs, and increasing teachers’ salaries. School dropouts, shortage of well-qualified teachers, and school fees challenge the national education system in the country.

5

Edukacja w islamie oraz obecny kształt wychowania religijnego i moralnego w Turcji

51%

Ünder H.

Forum Pedagogiczne

|

2016

|

issue 2/2

261-273

EN

After the founding of Turkish Republic in 1923 in Turkey with the exception of 15 years radically secular period, morality and moral education were based on religion and religious education. Sunni Islam, the official religion and worldview of the state in the Ottoman Empire, was the subject and standard of formal education except military schools. In eighteenth century, westernization forced by military defeats caused to found military and vocational schools (mektep) that taught new ideas and modern sciences and lead to bifurcation of culture. In the republican period the schools (madrasas) that give transmit religious learning was abolished and mektep became the only schools. With the transition to multiparty democracy after World War II, it began religious revival and rebifurcation of schools. After 2002 when the present ruling party AKP came to power, especially 2011, increasing Islamization have been the main characteristic of education.

PL

Poniższy tekst został wygłoszony w dniu 19 listopada 2015 roku jako wykład otwarty na Wydziale Nauk Pedagogicznych Uniwersytetu Kardynała Stefana Wyszyńskiego w Warszawie. Charakteryzując problematykę edukacji w islamie, a w szczególności wychowania moralnego, autor podzielił swoje wystąpienie na następujących siedem części: (1) podstawowe źródła Islamu, (2) główne cechy edukacji w islamie, (3) rozejście się drogi kultury i edukacji w następstwie procesu okcydentalizacji Imperium Ottomańskiego, (4) radykalna sekularyzacja w okresie Wczesnej Republiki, (5) przywrócenie edukacji religijnej pod rządami demokracji wielopartyjnej; (6) ostatnie trzynaście lat pod rządami AKP, partii mającej korzenie w tradycji islamskiej, oraz (7) podsumowanie i kilka uwag.

Refine search results

2 Forum Politologiczne

1 Forum Pedagogiczne

1 Studies in Global Ethics and Global Education

1 Zeszyty Naukowe Politechniki Częstochowskiej. Zarządzanie

1 Droeber J.

1 Shaturaev J.

1 Vorbrich R.

1 Wąs A.

1 Ünder H.

1 2021

2 2016

2 2006

Edukacja islamska w krajach Afryki subsaharyjskiej wobec globalizacji

Islamska edukacja w Kenii. Wybrane zagadnienia

New beginnings? The refugee “crisis”, the “Other”, and Islamic religious education in Germany

Financing and Management of Islamic (Madrasah) Education in Indonesia

Edukacja w islamie oraz obecny kształt wychowania religijnego i moralnego w Turcji