États réformateurs et éducation arabo-islamique en Afrique

Dia, Hamidou; Hugon, Clothilde; d’Aiglepierre, Rohen

doi:10.3917/afco.257.0011

Cited by 10 publications

(7 citation statements)

References 21 publications

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“…À l'instar d'autres pays africains, les conditions d'enseignement dans le secteur public, les nombreuses grèves, les classes surchargées ainsi que le choc des valeurs, ont incité de nombreux parents, en particulier ceux qui résident en milieu urbain, à renoncer, en partie, à l'école publique au profit de l'école privée (Lange, et al, 2021) et à s'orienter vers le privé islamique. Ce secteur de l'éducation a connu de grandes mutations, depuis la première ouverture d'un établissement privé franco-arabe en 1937 (Dia, et al, 2016 ;Soumaré, 2017 ;Villalón & Bodian, 2012).…”

Section: L'école Sénégalaise : Entre Diversité Contrariété Et Inégalitésunclassified

Écoles publiques et écoles privées au Sénégal : des réponses différentiées face à la Covid-19

Goudiaby

Diop

Diallo

2022

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Les études sur les inégalités en éducation en Afrique francophone constituent des thèmes de recherche en développement. Au Sénégal, après le débat sur la démocratisation quantitative liée à l’accès et au maintien des enfants à l’école, la question de la qualité est de nos jours au centre des préoccupations. La libéralisation du secteur de l’éducation dans les années 1990 ouvre de nouvelles formes d’inégalités entre le privé et le public. Avec l’arrivée de la pandémie de la Covid-19, les inégalités se voient renforcées, car les établissements n’ont pas les mêmes ressources et capacités d’adaptation. Ainsi, seront analysées les réponses différenciées des établissements publics et privés. À partir de données qualitatives et quantitatives collectées, entre novembre 2020 et avril 2021, on peut voir que la mise en œuvre du protocole sanitaire et de la continuité pédagogique confirme les meilleures dispositions des écoles privées catholiques et laïques élitistes à s’adapter à la crise, compte tenu de leur histoire, de leur mode de gouvernance et de leurs moyens financiers ainsi que de ceux des familles.

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Section: L'école Sénégalaise : Entre Diversité Contrariété Et Inégalitésunclassified

Écoles publiques et écoles privées au Sénégal : des réponses différentiées face à la Covid-19

Goudiaby

Diop

Diallo

2022

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“…The reformists modernized Islamic learning by combining the content of the classical Qur'anic education with the form of the colonial school, therefore challenging the hegemony of both the colonial project of education and the Sufi brotherhoods that dominate Qur'anic education (Launay 2016). While providing Muslim parents who distrust colonial schools with an option for the education of their children, the new hybridized Islamic schools, referred as Islamiyya schools in Northern Nigeria, franco-arabe schools in Senegal, and médersa in Mali and Mauritania, have attracted external funds from Arab countries (Kane 2016;Dia et al 2016). Especially in places like Senegal where these private schools fell outside of the formal education system, at least until the 2002 reform, many students, who were not granted diplomas that would allow them to pursue higher education in their own countries, studied at Arab universities.…”

Section: Islamic Learning In Africa: Transnational Actors and Ngoizationmentioning

confidence: 99%

NGOization of Islamic Education: The Post-Coup Turkish State and Sufi Orders in Africa South of the Sahara

Güner

2020

Religions

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This article analyzes the recently formed transnational networks of Islamic education between Turkey and Africa south of the Sahara through the study of the neglected case of Erenköy Cemaati. The expansion of the schools affiliated with Erenköy Cemaati cannot be divorced from Turkey’s Africa strategy and the growing importance of education within it since the late 2000s. Although Sufi orders and state institutions historically represent two divergent and conflicting streams of Islamic education in Turkey, the analysis of Erenköy Cemaati’s schools in Africa south of the Sahara reveal their rapprochement in novel ways. Drawing on ethnographic fieldwork in Turkey, Tanzania, and Senegal, this article shows that the complex relations between the Turkish state and Sufi orders in the field of education in Africa are facilitated by a constellation of non-governmental organizations (NGOs). Situating ethnographic data in historical context, it argues that the Islamic schools of Erenköy Cemaati are produced by the overlapping processes of the NGOization of Sufi orders in response to earlier state repression in Turkey and the NGOization of education in the wake of the neoliberal restructuring in Africa. While contributing to our understanding of post-coup Turkey and its evolving relations with Africa south of the Sahara, this article provides at the same time a new window into the NGOization of Islamic education on the continent.

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“…It was revealed that countries such as Algeria, Jordan, Iraq, Lebanon, Morocco, Palestine, and Tunisia recognize the democratic political system but ignore this recognition in their respective textbooks. In most Islamic settings, civil liberties and political rights are rarely defined and considered (Badawi, 2004;Dia, Hugon, & d'Aiglepierre, 2016;Rosnani, 2005). Authoritarian educational systems discourage creativity and innovation.…”

Section: Introductionmentioning

confidence: 99%

“…Islamic education remains unaddressed and understudied among curriculum planners (Stambach, 2010). The educational structure is mostly undervalued for national recognition and disregarded by governments and international organizations (Dia et al, 2016). With the rise of globalization and hyper-competition, the Islamic curriculum is expected to react to modernity challenges in theory and application.…”

Section: Introductionmentioning

confidence: 99%

Challenges of Islamic Education in the Era of Globalization: A Proposed Holistic Solution

El-Mubarak¹,

Hassan²

2021

IJARPED

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Islamic education has not been constructively structured and developed to be in the logic of international interest and transnational emblem. Also, the system of Islamic education is increasingly losing its quality, efficacy, and functionality in many societies as its curriculum addresses lesser contemporary issues. The curriculum largely prepares its scholars for mere religious activities which in turn downgrades Islamic scholars to just informal participators rather than active formal and informal contributors in society. Islamic educational syllabus trivializes its scholars in a non-religious environment. A functional educational curriculum is scholarly and pedagogically described as that which concentrates and emphasizes technological growth, self-employment, self-reliance, job satisfaction, employment skills, life skills, exposure opportunities, and lifelong awareness. Islamic curriculum is supposed to effectively respond to contemporary changes and challenges, such as terrorism-related issues. It is, therefore, crucial to ensure that the methodology of Islamic education becomes relevant to modernity and globalization. As such, this paper aims to explore the challenges of Islamic education in the era of globalization and suggest a holistic solution. It was envisaged that the outcomes of this paper could contribute to the development of Islamic education, particularly its curriculum, in contemporary society.

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États réformateurs et éducation arabo-islamique en Afrique

Cited by 10 publications

References 21 publications

Écoles publiques et écoles privées au Sénégal : des réponses différentiées face à la Covid-19

Écoles publiques et écoles privées au Sénégal : des réponses différentiées face à la Covid-19

NGOization of Islamic Education: The Post-Coup Turkish State and Sufi Orders in Africa South of the Sahara

Challenges of Islamic Education in the Era of Globalization: A Proposed Holistic Solution

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