The Contributions of Muhammad Naqib Al-Attas in the Islamization of the Contemporary Islamic World

In the modern era, in the face of adherence to tradition and development, Islamic education has always been in a state of imbalance and dilemma: those who adhere to tradition believe that sciences outside religious books are not religious sciences but rather secular sciences, unworthy or unappreciated. As a result, the traditional education system is unable to cultivate talents suitable for social development; Whereas secular education follows the Western education model, which emphasizes only the indoctrination and teaching of applied disciplines, and ignores values education—leading to the development of social material and culture, the decline of civilization, the decline of morals, an increase in crime, and other modern social ills.

Social Movements that Led to Social Transformation in Jammu and Kashmir During the British Rule

The article tries to examine and study the role of some of the Hindu social reform movements that came up during the British rule to transform, modernize, and uplift society by imparting modern or western education. The article studies their role in eradicating social evils like child re-marriage, dowry and sati among the Hindu community in Jammu and Kashmir. In addition to these elements, it also tries to enlighten the role of various Hindu reform movements in imparting education among all sections of society without any discrimination.

Nationalism, Patriotism and Political Ideas of Sir Syed Ahmad Khan: an Analysis

Sir Syed Ahmad Khan (Founder of Aligarh Muslim University) was born into a noble Muslim family in 1817; he was a distinguished scholar while working as a lawyer at the British East India Company. After realizing the worthless condition of Muslims, his approach to western education for the benefit of the Muslim community became a priority. This study contemplates that Sir Syed was religiously oriented and very politically aware of nationalism and patriotism. The author uses primary data and also secondary data. The author also explores his main books and articles; the author aims to examine Sir Syed's nationalist and political ideas concerning political significance for Muslims in India. The writer would like to know the result that, what is the reason, Sir Syed was against the Indian National Congress. At the same time, the whole Indian society was afraid of the British, but Sir Syed maintained his good relations with the British, and he also showed the loyalty of the Muslims towards them. This study found the conclusion about Sir Syed that he became a symbol of communal harmony.

Overview of Education in Ethiopia: Traditional Institutions and Language Perspectives

This article briefly introduces the phases of education in Ethiopia in the last 150 years and the impact of traditional institutions on languages. The intention of this report is to present the background section of a PhD (Gemechis, 2020) defended at Ghent University in September 2020. It is believed that the period of modern education in Ethiopia is shorter when compared with that of traditional education, which lasted for more than a century. Modern or “Western” education was launched in 1908, and Western educational ideas have flourished since the early twentieth century; but the traditional approach characterised Ethiopian education throughout the history of this ancient nation (Hoot, Szente and Mebratu, 2004). This article aims to review the past 150 years of education in Ethiopia in connection with historical trends and the influence of traditional institutions on education in general and languages in particular. Respondents discuss the fact that that, unlike the Orthodox and Missionary churches in Ethiopia, some of the traditional institutions such as the Waaqqeffannaa of Oromoo Institution were not allowed to reflect their values and languages. The study reveals that traditional institutions have played a crucial role in education in Ethiopia. Furthermore, understanding the impact of languages in education is important in teaching and learning in general. However, the findings confirm that there was no structure that could equally understand and accommodate all traditional institutions to contribute to the education of Ethiopia in the past. This article concludes with the recommendation that there should be a well-established implementation system on the languages and cultural institutions that could attract all nations and nationalities to promote their traditional institutions. For instance, there are no language and cultural policies aimed at sustainability.

Folauga mo A'oa'oaga: Migration for education and its impact on Samoa's development as a nation

<p>The first recorded scholarship programme in Sāmoa began in the 1920s under the New Zealand Administration. Since that time, more and more students have travelled abroad for education both through sponsored and privately-funded programmes. This thesis examines the stories of 18 Sāmoan research participants who emigrated from their homes for western education. It examines how their experiences have contributed to the development of Sāmoa as a ‘nation’ “Folauga” is a common Sāmoan term for a “journey” and can be used in different contexts. The most common context for folauga is the literal journey where people travel from and arrive at a particular destination. There are many and diverse motivation ns leading to the decision of the 18 research participants to migrate. However, no decision was made independently. With the support and assistance of their respective āiga (family), they were never alone. From birth they were taught the value of the āiga and fa’a Sāmoa (the Sāmoan way) and when they studied abroad their āiga were at the forefront of their minds, but so too was fa’a Sāmoa. These 18 research participants excelled in both the western and Sāmoan worlds. They gained qualifications and experience that supported their āiga, and ultimately benefited Sāmoa as a ‘nation’. The 18 participants did not all return to Sāmoa to live permanently. Some moved to Fiji and others to New Zealand. This should not be viewed negatively because through transnationalism, Sāmoan migrants are very much connected to their homelands through money, goods of many different kinds, artefacts, ideas and symbols. Their migration often involves individuals, families, groups and institutions. It is important however to define ‘Sāmoa’ in the context of this argument. Sāmoa has two constructions of place and of people: the first is Sāmoa as a land-mass and geo-political-legal jurisdiction that is centred on the land and sea and is vital in acknowledging roots and a place of identity. The second construct acknowledges, due to globalisation and migration facilitated by technology, Sāmoan people are no longer confined to the geographical location of Sāmoa. This research employed talanoa as a method to explore the experiences, attitudes, and reflections of the participants. The interview process involved not only long and wide-ranging conversations, but also a process of relationship building. Records of the discussions were written, checked and negotiated so that the 18 participants and the researcher produced a series of scripts – ‘mini biographies’ – that provided a rich body of data for analysis. The contribution of the stories of the 18 research participants to development as a discourse is significant. The participants have navigated their folauga confidently in a western setting as well as within fa’a Sāmoa. Many other Sāmoans have done the same. I therefore argue that not all earlier conventions of development such as modernisation were wasted on Sāmoa. While there is a place for newer development theories such as post development and indigenous epistemologies, for the 18 research participants, they were able to excel in a world of development much of which was externally defined but some of which could be shaped and adapted. The participants saw the good in modernisation and, coupling it with fa’a Sāmoa, they found a recipe to survive and thrive in both worlds.</p>

Folauga mo A'oa'oaga: Migration for education and its impact on Samoa's development as a nation

<p>The first recorded scholarship programme in Sāmoa began in the 1920s under the New Zealand Administration. Since that time, more and more students have travelled abroad for education both through sponsored and privately-funded programmes. This thesis examines the stories of 18 Sāmoan research participants who emigrated from their homes for western education. It examines how their experiences have contributed to the development of Sāmoa as a ‘nation’ “Folauga” is a common Sāmoan term for a “journey” and can be used in different contexts. The most common context for folauga is the literal journey where people travel from and arrive at a particular destination. There are many and diverse motivation ns leading to the decision of the 18 research participants to migrate. However, no decision was made independently. With the support and assistance of their respective āiga (family), they were never alone. From birth they were taught the value of the āiga and fa’a Sāmoa (the Sāmoan way) and when they studied abroad their āiga were at the forefront of their minds, but so too was fa’a Sāmoa. These 18 research participants excelled in both the western and Sāmoan worlds. They gained qualifications and experience that supported their āiga, and ultimately benefited Sāmoa as a ‘nation’. The 18 participants did not all return to Sāmoa to live permanently. Some moved to Fiji and others to New Zealand. This should not be viewed negatively because through transnationalism, Sāmoan migrants are very much connected to their homelands through money, goods of many different kinds, artefacts, ideas and symbols. Their migration often involves individuals, families, groups and institutions. It is important however to define ‘Sāmoa’ in the context of this argument. Sāmoa has two constructions of place and of people: the first is Sāmoa as a land-mass and geo-political-legal jurisdiction that is centred on the land and sea and is vital in acknowledging roots and a place of identity. The second construct acknowledges, due to globalisation and migration facilitated by technology, Sāmoan people are no longer confined to the geographical location of Sāmoa. This research employed talanoa as a method to explore the experiences, attitudes, and reflections of the participants. The interview process involved not only long and wide-ranging conversations, but also a process of relationship building. Records of the discussions were written, checked and negotiated so that the 18 participants and the researcher produced a series of scripts – ‘mini biographies’ – that provided a rich body of data for analysis. The contribution of the stories of the 18 research participants to development as a discourse is significant. The participants have navigated their folauga confidently in a western setting as well as within fa’a Sāmoa. Many other Sāmoans have done the same. I therefore argue that not all earlier conventions of development such as modernisation were wasted on Sāmoa. While there is a place for newer development theories such as post development and indigenous epistemologies, for the 18 research participants, they were able to excel in a world of development much of which was externally defined but some of which could be shaped and adapted. The participants saw the good in modernisation and, coupling it with fa’a Sāmoa, they found a recipe to survive and thrive in both worlds.</p>

Educational and Psychological Issues for Kids Education

Nowadays both parents and teachers in schools has been in charge of educating our kids and children from 2 to 6 ages in kindergarten in developing countries such as Viet Nam has been integrating into world and Western education method, and has been changing from traditional to modern education model. This papers use mainly qualitative analysis, synthesis and inductive methods and explanatory methods, combined with dialectical materialism methods. We propose suggestions for standardizing kid teachers, as well as lessons from Western education style and method. Teachers or kid instructors need to prepare well by lesson planning. This study also analyzes psychological issues in kid educating at kindergarten and at home for parent and teachers. For instance, we do not need to put heavy punishment, as a result from our work stress, on our children. Moreover, parents need to spend time for our children to understand and listen their needs and fulfill their emotions and emotional intelligence.

Diskursus Hakikat Kurikulum Pendidikan Islam

This study discusses the nature of the curriculum in Islamic education which is an important component in education. This paper is qualitative in nature with an Islamic educational philosophy approach. The research concludes that the basic framework of the Islamic education curriculum is based on revelation and value of tauhid to Allah SWT. The curriculum has four foundations, namely; philosophical, sociological, organizational, and psychological, while the principles of the curriculum, for example, are based on Islamic values, integral and flexible. Then the first curriculum orientation is preserved Islamic values, students, labor and science and technology. In essence, the curriculum content must include three parts, namely; scientific intelligence (cognitive), skills (psychomotor) and values. Likewise the curve of evaluation and review as changes from social change and the times. Therefore, it is important to emphasize that essence, basic framework, principles, orientation and content refer to the reference to Islamic values ​​and monotheism as a characteristic and relationship of Islamic education. This characteristic of monotheism is what distinguishes Islamic education and Western education from a philosophical perspective.

“Small Fires Causing Large Fires”: The rise of Boko Haram in Northeastern Nigeria and its Transnational Posture in the Lake Chad Basin

The Islamist group, Jama’atul Alhul Sunnah Lidda’wati wal Jihad, translated as “people committed to the propagation of the Prophet’s teachings and jihad”, is commonly known as Boko Haram, which means “Western education is forbidden.” It originated in Nigeria’s northeastern state of Borno in 2002, but its violence extends into neighboring Cameroon, Chad, and Niger in the Lake Chad Basin. This article provides an overview of the factors that led to the emergence of Boko Haram, its resort to violence, and rapid expansion in the Lake Chad Basin. The article argues that the Boko Haram insurgency is the result of the combination of overlapping and self-complementing factors. The similarity of these factors across Nigeria’s neighboring countries in the Lake Chad Basin has led to the rapid escalation of Boko Haram’s conflict.

Decolonization of Higher Education in South Africa

Western education still dominates the education terrain across Africa. For some people, the dominance is nothing but ‘academic imperialism,’ which is believed to have relegated African scholars to mere conduits of knowledge through which European and American scholarship and interests are protected and promoted. Consequently, a dissident voice is resonating in the African educational system, particularly South African education system, demanding the recognition of ‘home-grown’ knowledge to solve home-grown problems. This article engages the debate about decolonization of higher education in South Africa and asks the fundamental question of whether or not it is possible to achieve a fully decolonized curriculum in a society that is already cloaked and engulfed by capitalism and Western ideologies.