The Modernisation of Islamic Education in Ilorin: A Study of the Adabiyya and Markaziyya Educational Systems

2019 ◽  
Vol 10 (1-2) ◽  
pp. 75-97
Author(s):  
Sakariyau Alabi Aliyu
Keyword(s):  
Religious Culture ◽  
Colonial Period ◽  
Islamic Education ◽  
Educational Systems ◽  
Embodied Learning ◽  
Post Colonial ◽  
Western Education ◽  
Pedagogical Models ◽  
The City

Poised between its Emirate heritage and the mixed-religious culture of fellow Yoruba-speakers, the city of Ilorin has long served as a centre of Islamic learning in Yorubaland. In the colonial period Yoruba Muslims became strongly aware of the need to compete educationally with Christians who had access to Western education, Ilorin also became a location for the modernisation of Islamic schooling. This article explores two pedagogical models that were successfully established in Ilorin during the colonial and post-colonial period, the Adabiyya and Markaziyya. While the emergence of these madrasa-type educational systems reflects some epistemological changes away from embodied learning, the variation between different models illustrates that there are many different ways in which Islamic education can be modernised. The article also highlights that practices of embodiment continue to play an important role in Ilorin, which demonstrates the ongoing importance of Sufi values in modern Islamic education.

Tianjin's Worldly Ambitions: From Hyper-Colonial Space to ‘Business Park’

2009 ◽  
Vol 34 (3) ◽  
pp. 26-38
Author(s):  
Maurizio Marinelli
Keyword(s):  
Identity Construction ◽  
Capital Accumulation ◽  
Colonial Period ◽  
Port City ◽  
Post Colonial ◽  
Global Connections ◽  
World Class ◽  
History Approach ◽  
The City

Between 1860 and 1945, the Chinese port city of Tianjin was the site of up to nine foreign-controlled concessions, functioning side by side. Rogaski defined it as a ‘hyper-colony’, a term which reflects Tianjin's socio-political intricacies and the multiple colonial discourses of power and space. This essay focuses on the transformation of the Tianjin cityscape during the last 150 years, and aims at connecting the hyper-colonial socio-spatial forms with the processes of post-colonial identity construction. Tianjin is currently undergoing a massive renovation program: its transmogrifying cityscape unveils multiple layers of ‘globalizing’ spatialities and temporalities, throwing into relief processes of power and capital accumulation, which operate via the urban regeneration's experiment. This study uses an ‘interconnected history’ approach and traces the interweaving ‘worlding’ nodes of today's Tianjin back to the global connections established in the city during the hyper-colonial period. What emerges is Tianjin's simultaneous tendency towards ‘world-class-ness’ and ‘China-class-ness’.

Survival of Islamic education in a secular state: the madrasah in Singapore

2017 ◽  
Vol 11 (4) ◽  
pp. 238-249 ◽  
Author(s):  
Mohd Roslan Mohd Nor ◽  
Nurhanisah Senin ◽  
Khadijah Mohd Khambali Hambali ◽  
Asyiqin Ab Halim
Keyword(s):  
Design Methodology ◽  
Compulsory Education ◽  
Colonial Period ◽  
Islamic Education ◽  
Content Type ◽  
Academic Field ◽  
Post Colonial ◽  
Traditional System ◽  
Historical Method ◽  
Library Research

Purpose This paper attempts to explore the transformations taken by madrasah, especially in preparing students both in religious and academic field. Besides, this paper aims to demonstrate measures taken by madrasah in instilling the religious and racial cohesion far from conservatism and extremism that has always been labeled to their students. Design/methodology/approach This paper is qualitative in nature. It is a library research and uses historical method in collecting the data. Some relevant literatures and data have been analyzed and presented in this paper. Findings Madrasah in Singapore has always been perceived in a negative nuance because of its ineffectiveness and irrelevant roles in economic building. The conservative and traditional madrasah education system is also seen to impede Singapore’s religious and racial cohesion. The struggle increases prior to the implementation of compulsory education (CE) policy in 2001, where madrasah was almost forced to closure. Originality/value Islamic education in Singapore can be observed evolving through three phases: colonial period where it adopted the secular system, post-colonial with the traditional system and, currently, the transformation period with its integrated syllabus.

The functions of English in Nigeria from the earliest times to the present day

English Today ◽  
2009 ◽  
Vol 25 (2) ◽  
pp. 3-10 ◽  
Author(s):  
Rotimi Taiwo
Keyword(s):  
Seventeenth Century ◽  
English Language ◽  
Slave Trade ◽  
Colonial Period ◽  
Indigenous Languages ◽  
Post Colonial ◽  
Christian Mission ◽  
Western Education ◽  
South Eastern ◽  
The Bible

ABSTRACTThe use of the English language in Nigeria dates back to the late sixteenth and early seventeenth century when British merchants and Christian missionaries settled in the coastal towns called Badagry, near Lagos in the present day South Western Nigeria and Calabar, a town in the present day South Eastern Nigeria. The merchants initially traded in slaves until the slave trade was abolished in 1807, at which time freed slaves of Nigerian origin returned to the country. Many of them, who had been exposed to Western education and Christianity, later served as translators or interpreters for the Christian missionaries. The primary aim of the Christian mission was not to make their converts speak English; rather, it was to make them literate enough to read the bible in their indigenous languages. This must be the reason why Samuel Ajayi Crowder translated the English bible into Yoruba, the major language in South Western Nigeria.With the attainment of independence, English gradually grew to become the major medium for inter-ethnic communication. Like most African nations, the country, after independence, had to grapple with multi-ethnicity and acute multilingualism. In this article, we shall examine the expansion in the functions of English during the post-colonial period.

Sikhs and the City: Sikh history and diasporic practice in Singapore

2011 ◽  
Vol 45 (6) ◽  
pp. 1465-1498 ◽  
Author(s):  
GERARD McCANN
Keyword(s):  
South Asian ◽  
Model Minority ◽  
Colonial Period ◽  
Minority Status ◽  
South Asian Diaspora ◽  
Post Colonial ◽  
Asian Diaspora ◽  
South Indian ◽  
The Social ◽  
The City

AbstractThe historiography of South Asian diaspora in colonial Southeast Asia has overwhelmingly focused on numerically dominant South Indian labourers at the expense of the small, but important, North Indian communities, of which the Sikhs were the most visually conspicuous and politically important. This paper will analyse the creation of various Sikh communities in one critical territory in British Asia—Singapore, and chart the development of the island's increasingly unified Sikh community into the post-colonial period. The paper will scrutinize colonial economic roles and socio-cultural formation, whilst links of Singaporean Sikhs to Punjab and their place within the post-colonial Singaporean state will preoccupy the latter portion of the paper. It will argue that more complicated notions of division relative to the social norms of Punjab must be acknowledged in this region of Sikh diaspora and indeed others. The final sections will assess the remarkable success of local Sikhs in utilizing statist policies of ‘domesticating difference’ towards altered ‘community’ ends. Such attachment to the state and the discursive parity of Singapore's Sikhs with official values, moreover, stymied the appeal of transnational Sikh militant movements that gained momentum in the West in the 1980s. The result has been the assertion of ‘model minority’ status for Singapore's Sikhs and notably successful socialization into Singaporean society.

scholarly journals Islamic Versus Modern Western Education

1994 ◽  
Vol 11 (1) ◽  
pp. 116-119
Author(s):  
Anne Sofie Roald
Keyword(s):  
Identity Formation ◽  
Educational System ◽  
Educational Philosophy ◽  
Drop Out ◽  
Islamic Education ◽  
Educational Systems ◽  
National Education ◽  
Western Education ◽  
The Subject ◽  
Hair Style

The Islamization of education, which is part of the more overarchingdiscussion of Islamizing knowledge, has activated Muslim social and naturalscientists as well as scholars in the humanities. The wide extensionof scholarly fields involved has colored the discussion and multiplied itsviews. For a reader in the subject of Islamic education, this multiplexpicture can be confusing and make it hard to distinguish petween the differentcomponents.In his research, Kitaji has attempted to compare the modem westernand Islamic educational systems. He has divided his research into fourmain parts. First he gives an outline of national education. In this part, hedeparts from the problems faced by the Japanese educational system,where the drop-out rates have nearly doubled in the last ten years. In thecase of Japan, he finds that the curriculum is rigid and does not take intoaccount individual differences in the ability to absorb information. Hefurther argues that the psychological atmosphere discourages pupils, forthe system tries to control them by regulating their attitudes and psychicalappearance (i.e., hair-style and clothes).From the particularity of Japanese schooling, he turns to a descriptionof the western educational system in general. What Kitaji does is to generalizethe western educational system in terms of Japanese actual experiences,western educational philosophy (mostly French), and westerndomestic critics. This results in a generalization that is far too broad, andI, who live in Sweden, tecognize only a few of the author’s characteristicsof the western educational system. However, Kitaji makes an importantpoint, which I assume pertains nearly to all western countries’national educational system: neglecting the pupils’ identity formation, particularlythe spiritual part. He also emphasizes the fact that nationaleducation is based upon the state’s demands rather than the pupils’ individualneeds. Although Kitaji stresses the state’s role in the developmentof structure and of curriculum, his recurrent emphasis of the state’s rolein curriculum development makes it difficult to grasp whose conscious orunconscious forces are actually working. The research would maybe bemore substantial if some comments had been made on this subject ...

Community Spaces and Public Buildings

2018 ◽  
pp. 147-218
Author(s):  
Pilar Maria Guerrieri
Keyword(s):  
Colonial Period ◽  
Existing Buildings ◽  
Public Buildings ◽  
Post Colonial ◽  
Significant Aspect ◽  
Noticeable Change ◽  
Community Spaces ◽  
The City

With the arrival of the British (1803) in the capital there is a noticeable change in public buildings. Churches and missionary schools joined mosques and temples of various faiths; the market takes the place of the market-road and the bazar or there is a progressive transition towards buildings of power. After 1947, instead, the most significant aspect is the focus on buildings for the collective. The trend, however, was to add rather than to re-build or demolish, the city absorbed pre-existing buildings, making them become part of the present, shows the inclusive attitude the capital had established with regard to time and cultures. Nonetheless, more than in other urban elements, many buildings, both from the colonial and the post-colonial period, pose the question of how to be ‘Indian’.

Music education in Ghana and Nigeria: a brief survey

Africa ◽  
1994 ◽  
Vol 64 (4) ◽  
pp. 544-560 ◽  
Author(s):  
Robert Kwami
Keyword(s):  
Music Education ◽  
Colonial Period ◽  
Historical Survey ◽  
Education Systems ◽  
Post Colonial ◽  
Western Education ◽  
Education In Ghana

This brief historical survey of music education in Ghana and Nigeria encompasses three periods—the pre-colonial, colonial and post-colonial eras. Its main aim is to search for explanations of an apparent dichotomy between African and Western musics in the curricula of schools in both countries. It shows that, during the pre-colonial and colonial eras, some missionaries, colonial administrators and teachers encouraged the use of indigenous musics in the formal, Western, education systems, whilst, in the post-colonial period, initiatives to include more indigenous African musics have put some pressure at lower levels of the curriculum. Consequently, it may be necessary to reassess the content, methods and resources of music education in both countries.

The Effect of the Political Situation in the City of Jerusalem on the Rights of the Jerusalem Women

1970 ◽  
pp. 36-47
Author(s):  
Fadwa Al-Labadi
Keyword(s):  
Middle East ◽  
Middle Eastern ◽  
Colonial Period ◽  
Sexual Life ◽  
Family Status ◽  
Colonial Legacy ◽  
Legal Principle ◽  
The Social ◽  
The City ◽  
Legislative Processes

The concept of citizenship was introduced to the Arab and Islamic region duringthe colonial period. The law of citizenship, like all other laws and regulations inthe Middle East, was influenced by the colonial legacy that impacted the tribal and paternalistic systems in all aspects of life. In addition to the colonial legacy, most constitutions in the Middle East draw on the Islamic shari’a (law) as a major source of legislation, which in turn enhances the paternalistic system in the social sector in all its dimensions, as manifested in many individual laws and the legislative processes with respect to family status issues. Family is considered the nucleus of society in most Middle Eastern countries, and this is specifically reflected in the personal status codes. In the name of this legal principle, women’s submission is being entrenched, along with censorship over her body, control of her reproductive role, sexual life, and fertility.

Pemikiran Pendidikan Islam Abdurrahman Mas’ud

2018 ◽  
Vol 10 (2) ◽  
pp. 313-323
Author(s):  
Muhammad Rusdi Rasyid
Keyword(s):  
General Assumption ◽  
Islamic Education ◽  
Educational Goal ◽  
Human Beings ◽  
General Science ◽  
Western Education ◽  
Religious Aspect

This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'udseems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.

The Story of Storyboards from East Sepik, Papua New Guinea

2019 ◽  
Vol 40 (1) ◽  
pp. 59-74
Author(s):  
Martin Soukup ◽  
Dušan Lužný
Keyword(s):  
Material Culture ◽  
Daily Life ◽  
Field Research ◽  
New Guinea ◽  
Colonial Period ◽  
Cultural Continuity ◽  
Cultural Changes ◽  
Post Colonial ◽  
Global Tourism ◽  
The Village

This study analyzes and interprets East Sepik storyboards, which the authors regard as a form of cultural continuity and instrument of cultural memory in the post-colonial period. The study draws on field research conducted by the authors in the village of Kambot in East Sepik. The authors divide the storyboards into two groups based on content. The first includes storyboards describing daily life in the community, while the other links the daily life to pre-Christian religious beliefs and views. The aim of the study is to analyze one of the forms of contemporary material culture in East Sepik in the context of cultural changes triggered by Christianization, colonial administration in the former Territory of New Guinea and global tourism.

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