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

Nor, Mohd Roslan Mohd; Senin, Nurhanisah; Hambali, Khadijah Mohd Khambali @; Halim, Asyiqin Ab

doi:10.1108/jme-06-2016-0043

Cited by 10 publications

(8 citation statements)

References 17 publications

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“…Even though the practice implies commercialization, Islamic education, as the exemplified in the modern variant of pesantren, also serves as spiritual capital for pupils (Astuti, 2017). Indeed, some people often underestimate traditional pesantren and madrasah due to low market demand for their graduates (Mohd Nor et al, 2017;Steenbrink, 1991). However, judging the high fees of modern pesantren education to be a kind of commercialization of education may not always be appropriate.…”

Section: As An Indigenous Islamic Education Institution Inmentioning

confidence: 99%

Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)

Hidayah

2021

Qijis

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<p>Research about Islamic educational institutions, the market and the rise of the new Muslim middle-class in Indonesian society has mainly focused on schools. Its correlation with pesantren (Islamic boarding schools) as Islamic education providers has not yet been deeply portrayed. This paper aims to identify changes in pesantren management practices in relation to the growth of the Muslim middle-class and questions whether pesantren management practices intended to cater for the middle-class segment of society can be categorized as commodification or as acts of pious neoliberalism. As a preliminary examination, this paper was based on extensive literature and media research, interviews with teachers and parents in pesantren, and non-participant observation. This research highlights three different strategies developed by pesantren to respond to the growing size of the Muslim middle-class in Java, Indonesia: ‘developing’, ‘inserting’ and ‘creating’ new pesantren education programs. Three models are highlighted here in three select pesantren in Java: Firstly, a pesantren established and designed to accommodate middle-class Muslims that employs an approach that is an amalgamation between religious education and international educational standards. Secondly, a well-established traditional pesantren which built new ‘elite’ buildings to respond to demand from middle-class Muslims. And thirdly, a pesantren that targets urban middle-class students of all ages who have limited religious knowledge and which mainly focuses on a tahfidz program (memorizing of the Qur’an) through creating a ‘friendly’ image of learning the Qur’an. These pesantren maintain a deeply religious curriculum similar to traditional pesantren and provide good facilities for students but charge high fees for education, and as such may connotate a commodification practice. Using Mona Atia’s concept of pious neoliberalism, the writer questions whether the fusion of religious practices of any kind, commodification and adjustment to market logic, in this context, might be better understood as pious neoliberalism. In this sense, the commodification practices in the examples offered here should not always bear a pejorative meaning. While admitting that global changes have introduced new challenges to the Muslim community and in relation to Islamic education, it is hoped that this article will encourage further discussion and investigation on the subject of the changing nature of provision and management of Islamic educational institutions, in particular pesantren, in Indonesia.</p>

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Section: As An Indigenous Islamic Education Institution Inmentioning

confidence: 99%

Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)

Hidayah

2021

Qijis

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“…In Muslim-minority states such as Singapore, Islamic education has been transformed from the conservative, traditional system to a culture of religious and racial co-existence and formulation of an integrated syllabus (Mohd Nor et al , 2017). Focusing only on Islamic education there is a chain of schools in Philippines, known as Arabic Language and Islamic Values Education [A-L-I-V-E] schools.…”

Section: Review Of Literaturementioning

confidence: 99%

Exploring marketing orientation in integrated Islamic schools

Shaikh

Kazmi

2021

JIMA

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Purpose The purpose of this paper is to scrutinize the marketing orientation and market-oriented cultural elements of integrated Islamic schools. These integrated schools teach modern science curriculum alongside comprehensive religious instruction in an Islamic environment. Design/methodology/approach This is an inductive, exploratory research from an interpretivist study. Narrative inquiry was undertaken to understand the perceptions, attitudes and actions of school senior management and teachers. Content analysis of the school websites and social media pages was carried out. In total, 7 schools and 16 respondents became part of the purposive sample. Findings The presence of several integrated Islamic schools, experienced Islamic education leadership and Islamic education consultants are evidence of a growing sector. The schools are technologically enabled, strongly customer-oriented and adept at inter-functional coordination. The need-gap found in this sector is in competitor orientation, curriculum development and recruitment of specific criteria-based staff. Practical implications With the mushrooming of integrated Islamic schools in Pakistan, the level of competition has also risen. The schools have made a considerable investment and strives to maintain and increase the enrollment rate of the institute. This research can enlighten integrated Islamic educators about effective education marketing practices and the prevalence of marketing orientation in such schools. Originality/value In Pakistan, private primary schools strive to differentiate themselves and competitively position their value proposition. The marketization of education has begun to affect perceptions of school staff, teachers, students and academic work itself. Yet, there is scarce exploratory research on marketing done by integrated Islamic primary schools. This study will contribute foundational work for the development of a holistic marketing model tailored to the requirements of integrated Islamic schools.

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“…Therefore, a religious perspective in multicultural education could reflect “a recognition of the role of religion in shaping discourses, social change, and practices in a variety of cultural contexts” (Panjwani and Moulin-Stożek, 2017, p. 519). Being open to such perspectives can stymie how “Islamic education has always been misinterpreted as conservative, orthodox and incomprehensive” (Mohd Nor et al , 2017, p. 238). It is also worth mentioning that Islamic pedagogy (Sabani et al , 2016; Hardaker and Sabki, 2012) supports these understandings and prioritize teaching for justice and piety.…”

Section: An Islamic Perspective On Social Justice and Its Relevance To Multicultural Educationmentioning

confidence: 99%

Alternative theorizing of multicultural education: an Islamic perspective on interculturality and social justice

R’boul

2021

JME

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Purpose This paper aims to discuss the possibility of embracing an Islamic perspective on interculturality and social justice as an underlying system of multicultural education. While western thought continues to dominate the education scholarship, advancing an alternative epistemology can ameliorate the scope of multicultural education by considering other relevant elements. In particular, interreligious relations have not been researched extensively in terms of managing cultural capital in schools. This paper argues that Islamic ethics provide a system of justice and rules of conduct that satisfy the principles of multicultural education. Design/methodology/approach Classical texts (Qu’ran and Hadith) are analyzed to explore the Islamic perspective on interculturality and social justice. While the plurality of interpretations is remarkable, the aim is to examine these texts on the basis of ethical and humanistic orientation. Findings Islamic ethics are commensurate with intercultural empathy and multicultural education. While some verses are interpreted as evidence of the religious legitimacy of enmity and hostility towards non-Muslims, they are decontextualized readings isolated from the verses’ historical contexts. Practical implications This paper proposes considering Islamic ethics as a foundation of multicultural education. Because Islam promotes social justice, teachers and students are encouraged to take action and never tolerate any act of oppression. Teachers should pay attention to conflicts that may arise from theological differences among students. Originality/value This paper offers a new perspective that has been sidelined and not considered in Modern issues. Because multicultural education recognizes the necessity of appreciating all cultures, Islam delivers a similar framework that is based on peaceful intercultural communication and social justice.

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

Cited by 10 publications

References 17 publications

Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)

Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)

Exploring marketing orientation in integrated Islamic schools

Alternative theorizing of multicultural education: an Islamic perspective on interculturality and social justice

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