BFM The Business Radio Station -Reforms In (original) (raw)

Cultural and Religious Studies

2020

This paper discusses the state of Muslim education in colonial Bengal during the crucial years of 1920s and 1930s. It evaluates the impact of some of the post war reforms introduced by the colonial government to improve Muslim education, and shows how these reforms influenced the progress of the community. It also analyzes how the relationship between Hindus and Muslims gradually deteriorated as a result of these educational reforms. This paper provides a comprehensive overview of the educational reforms introduced during the period of intense political and financial crises.

Reform of Education in Muslim Societies

American Journal of Islam and Society, 2016

The International Institute of Islamic Thought (IIIT), in partnership with IstanbulUniversity’s Faculty of Theology, organized the Reform of Educationin Muslim Societies conference on March 18-19, 2016, in Istanbul, Turkey.The conference opened with memorial lectures by Hisham Altalib (vice president,IIIT) and Fathi Malkawi (regional director, Arab World) for Jamal Barzinji(d. 2015) and Shaykh Taha Jabir Al-Alwani (d. 2016), respectively. Thissession was moderated by Yaqub Mirza (president and CEO, Sterling ManagementGroup, Inc.).Session I: Contemporary Ethics of IslamZiauddin Sardar (chair, Muslim Institute, London) began his “Education Reform:From Islamisation of Knowledge to Integration of Knowledge” by relayingthree remarks from the imprisoned Anwar Ibrahim, a main force behindthe education reform project: (1) the crisis of education is universal, (2) Muslimsshould confidently engage with the West on equal terms, and (3) the discussionof reforming education needs to involve all ...

International Journal of Education and Social Science Research

The focus of this article is to reconstruct the history of a Luhya Woman-Salome Nolega David as a progressive and transformative leader of western Kenya. With the advent of the first Friends African Mission (hereafter FAM) station at Kaimosi, in 1902, Education was handy in winning more converts to this new religion. The women traditions and culture had first to be transformed, through acceptance of western cultural attributes. Consequently, FAM missionaries offered education opportunities of the sons and daughters of the first generation believers to enable them be employed in secular sectors such as medical services, education service, industrial and agricultural sector, as an approach for reinforcing evangelization and expanding their area of influence. It is due to this; the Friends Church's secular policy, its formulation, implementation and impact on the education in the Luhya that is the subject of this study. Anecdotal evidence indicate members of the Friends Church are to found all over the country today. Unfortunately, the contributions of the daughters of the first and second generation adherents of F.A.M to the growth and transformation in education among the Luhya of old Vihiga district has not been realized. In recognition of this fact, the article addresses the pertinent issues Salome Nolega David found herself agitating for among the Luhya of western Kenya. Indeed, much of the material for the article was derived from unpublished theses, oral interviews and secondary sources which addressed the role of Nolega David among the Friends Church affiliates. Other sources included, written source of information on the Friends Church is the East African Yearly Meeting (hereafter EAYM) records preserved at Kaimosi and those from The Kenya National Archives (hereafter KNA). The article relied on three theoretical frameworks-that is; modernization, social exchange and social conflict theories which offered a deep insight on the progressive and transformative ideas of Salome Nolega David. Modernization theory granted the framework for analyzing the formulation, implementation and impact of FAM secular policy on education, whereas social exchange and social conflict theories were used to guide in understanding the relationships that facilitated change within the church and contributed to conflict among the East Africa Yearly Meeting. The article reveals a number findings when considered in light of its objectives and theoretical frameworks. It has shown that FAM secular education policy was one of the most important agencies of winning new converts