Transcript Presentation - FSU College of Education

Modern Islamic Schools
Findings from a study on integrated Islamic
schools in Ghana
My Research
Islamic schools in
North and West Africa
Integrated
Schools
Literacy and
Qur’anic
Memorization
International
Development
Education
A traditional Qur’anic school
Curriculum: A vision of learning
“Western” Education
Islamic Education
Traditional Islamic education…
• Relational
learning—
master/apprentice
• Character
building
(knowing
God and knowing
how to be
human)
• Devotional
• Not
“competitive”;
very personal
• Esoteric
initiation/mystical
• Memorization as a
learning
“technology”—leads
to Lifelong learning
• Spiritual
development;
• Preparation for
hereafter
Post-independence…
“Nation Building, Development, EFA,
Employment…Citizenship, Economic
Development, Prosperity…”
Islamic schools changed to respond to
this and indeed adopted many of the
underlying assumptions of this discourse.
Definition of terms: “Modern”
Islamic Schools in West Africa
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Medersas in Mali
IEU schools in Ghana
Islamiyya schools; IQS (Integrated Qur’anic Schools) in Nigeria
Islamic schools that have elected to offer an integrated curriculum,
including religious subjects along with a government-approved (or
mandated) “secular” curriculum; in so doing they receive some
government support and regulated, usually to a nominal degree, by
government educational authorities.
Their roots go back to traditional Qur’anic schools, but they are
organized along more “Western” lines in terms of operating
structures, pedagogy and assessment.
Traditional
Islamic
Schools
Integrated
Religious
and Secular
Schools
Why a study of Islamic schools in Ghana?
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To strengthen overall USAID-MOES-GES understanding of the Islamic
system of education in Ghana, particularly at the primary school level;
To identify types of Islamic schools and measure (or estimate) the numbers
of pupils enrolled at each type of Islamic school;
To learn more about the socio-economic backgrounds of children who
attend Islamic schools;
To assess the accessibility, affordability, level of parental involvement and
quality of Islamic schools’ and to identify opportunities to enhance pupil
learning outcomes in Islamic schools;
To better understand Islamic schools contributions to Ghana’s development
and to analyze what could be done to enhance the relevance of Islamic
education to Ghana’s economic and social development priorities;
To identify ways to smooth the transition of pupils moving between Islamic
schools and “mainstream” public education institutions; and
To identify potential entry points for basic education assistance to children
and teachers of Islamic schools, given expected resources, comparative
advantages and legal restrictions relative to work with faith based
organizations.
Where are they located?
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Northern Ghana
Accra
Zongo communities—Muslim
communities that migrated from North
Methodology …
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Qualitative:
– Interviews (teachers and ‘ulama)
– Oral questionnaires (surveys for
proprietors and teachers)
– Parental focus groups
– Classroom observations
– School resource checklist
– Literature review
Methodology, cont.
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20 schools
4 regions
Teachers--Survey—142 (82 males and
60 females)
Teachers—Interviews--48
Proprietors—19 (1 female)
‘Ulema—24 (1 female)
Parents—157 (males) and 120
(females) across 25 focus groups
42 classes observed (mixture of subjects)
Findings / Results
Findings: Student population
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Self-reported low income; incomes in North
generally lower
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Mixed SES in Accra and Kumasi in particular
Results: Population served
All levels:
 Primary and junior Secondary predominately
 Some senior secondary Islamic schools
emerging
Parental Sentiments
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The purpose of establishing the school
is to help Muslims to give their children
both Islamic and secular education as
far as we know. We brought our
children here mainly because of the
blend in teaching secular and Islamic
subjects.
What does integration mean to
stakeholders?
Official….registered…endorsed
“blessed”, “better”, “accountable”,
“priviledged”, “recognized”, “connected”
“coming of age”….
Proof: distinguished alumni—growth of
networks of influence
Compromise….support…resources
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The Qur’anic schools were the first type
of schools to emerge in Muslim
communities. These came about through
individual efforts. Some also inherited
them from parents. With the second type,
they emerged with the realization by
Muslims that they were not contributing
directly to the general effort to move the
country forward. So they accepted the
idea of secular subjects being introduced
so that they could also produce doctors,
engineers, etc. (IEU Official, Accra)
What does integration mean to
stakeholders?
Islam strengthens the move toward
participation in civic life
Ghanaian citizens, the rise of Islamic
community influence, greater social and
political power, “taking our place”, leaders
in national life….a move from the margins
to the center….discipline
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Integration of secular and Islamic institutions is a
perfect thing to do. This will enable a person to
benefit in this life and the hereafter. The secular
subjects taught will make it possible for one to
make a meaningful contribution towards the
general effort to move the country forward. The
religious subjects will make one worship and serve
his/her Lord better. (Regional Manager of
Schools, IEU, Ashanti)
Religious Modernity….?
Pragmatism
Islam is all encompassing…“Modern
pedagogy”…“Modern
subjects”…Harmony of sacred and
secular knowledge…“Modern
life”…Gender roles and
expectations…Reflection of values and
morals in daily life….
Repositioning Ghanaian Islam as force for
integration and tolerance
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Because Islam is not all about praying
and fasting. If you divide the Qur’an
into four it is only one quarter that talks
about faith; all the rest talks about
science, animals, and mountains. If you
take a look there is a Hadith asking
Muslims to acquire knowledge even if it
is in China. (‘Alim, Tamale)
Observations …
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Integrated
Islamic schools
enjoy the
confidence and
trust of parents
and benefit
from the
dedication of
the directors.
Two for one…
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We are happy about the link with GES
but we hope they would improve
conditions in the school.
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We are happy about the linkage with
formal education as our children are
receiving two things at the same time.
Curriculum: A vision of learning
“Western” Education
Islamic Education
“Nation Building, Development, EFA,
Employment…Citizenship, Economic
Development, Prosperity…”
Islamic schools changed to respond to
this and indeed adopted many of the
underlying assumptions of this discourse.
CONCLUSION
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These schools embody contemporary Islamic values in
West Africa, which are quietly in direct opposition to
those of radical groups that reject government
authority, reject all things “Western”, disapprove of
schooling for girls and the mixing of boys and girls.
Parents and ‘ulema are enthusiastic adopters of
“Western” education and see no conflict between
“secular” subjects and Islam; indeed, they see these
subjects as integral to the development of their
children as productive and empowered citizens. The
hybrid nature of the schools is what the parents and
‘ulema like and seek out; some of this is represented
by the balance between public and private and by the
integration of “secular” and Islamic subjects within the
schools.
Registered Islamic Schools in West Africa: What
significance as conflict mitigators?
New model of schooling in West Africa, one that could take some
pressure off public schools and spur competition that might lead to
increases in quality across the board.
 Offer sense of agency and hope
 Affirm identity both as Muslim and citizen
 Offer parents choices and options
 Model of more efficient use of resources and on the ground
problem solving.
 Accountability: Vehicles to meaningfully engage parents in their
children’s education; parents have tended to have a distant
relationship with public schools, often not being welcome to or
comfortable in criticizing their performance.
 Accountability structure (exams, etc.) available to Islamic school
sector; Islamic school children not excluded.
These schools represent not a rejection of the respective country or
state governments, but a perhaps cautious recognition of some
government legitimacy in the education sector, on more equal terms.
These schools want to be in the government orbit, benefit from what
government can provide but not be constrained by its bureaucracy.
They have largely achieved this.
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