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1.
ABSTRACT

In a transnational world, Muslim cosmopolitanisms are both numerous and diverse. These cosmopolitanisms constitute a broad spectrum of views and practices, representing a range of interpretations and expressions of Islam, some of which are polarized and polarizing. In this reflective, theoretical paper, I discuss the potential implications of Muslim cosmopolitanisms for the education of Muslims in a transnational world and argue that the teachings of Islam are sufficiently open to interpretation to support various Muslim cosmopolitanisms. While resistance to change has typified the education of Muslims historically in many parts of the world, this resistance is being challenged in new ways, characteristic of the Information Age, wherein near-instantaneous, transnational exchanges of information and ideas are democratizing and adding complexity to Islamic hermeneutics and praxis. In this context, I contend that Muslim cosmopolitan discourses have become necessary, and the outcomes of these discourses will be crucial in shaping the future education of Muslims. Given historical precedents, however, I posit that the triumph of Muslim educational orthodoxy is expected if these discourses lead to or reinforce polarization.  相似文献   

2.

The practice of veiling has made Muslim women subject to dual oppressions—racism and Islamophobia—in society at large and patriarchal oppression and sexism from within their communities. Based on a narrative analysis of the politics of veiling in schools and society, the voices of young Muslim women attending a Canadian Islamic school speak to the contested notion of gender identity in Islam. The narratives situate their various articulations of Islamic womanhood in ways that both affirm and challenge traditional religious notions. At the same time they also are subject to Orientalist 1 1. Orientalism refers to a set of discursive relations and practices that structured colonial relations between Europe and its Muslim colonies. Through Orientalist discourses, “the Orient” comprising the Middle East and Asia was constructed as a barbaric, anachronistic space outside of the progress and civility of European modernity. These colonial narratives served ideologically to rationalize and justify European expansion and exploitation within Muslim lands as part of the “white man's burden” to civilize the savage races. Orientalism still maintains currency within the Western imagination and serves to legitimize more contemporary neo-imperialist practices and to maintain positional superiority of the West in relation to Islam and Muslim societies. representations of veiled and burqa clad women that represent them as oppressed and backward. Focusing on ethnographic accounts of veiling among Muslims girls who attended a gender-segregated Islamic high school in Toronto, this discussion allows a deeper understanding of how gendered religious identities are constructed in the schooling experiences of these Muslim youth.  相似文献   

3.
《Africa Education Review》2013,10(3):595-609
Abstract

Despite being minority religious communities in the Southern African region, Muslims have carved out for themselves a unique identity within a multi-ethnic, multi-linguistic, and a multi-religious region. As a result of the variety of Muslim education programs and institutions that the community had set up over the past few decades its representatives made an interesting contribution towards the region. In the discipline of ‘Islamic Studies’, which began as a minor subject within the field of Oriental and Missiological studies respectively at the beginning of the 1960s, underwent remarkable changes by the mid 1970s and the beginning of the 1980s when fully-fledged programs were designed and mounted at specific Southern Africa's universities. The continuities and changes that took place from the mid 1970s onwards were as a result of the growing interest in this discipline. The essay's objective is to discuss the study and research of ‘Islam’ undertaken by individuals in the Southern Africa with special focus on South Africa where there have been major developments in the Muslim educational circles for more than a half a century (circa 1960–2010); it, however, employs ‘identity’ as a significant analytical tool in scholarship and the production of knowledge about Islam within the Southern African context.  相似文献   

4.
ABSTRACT

This case study investigates the experiences of Shia Ismaili Muslim girls as they encounter themselves as subjects of social studies curriculums on Islam. A postcolonial lens is used to examine differently empowered subjectivities and curricular epistimes within the high school world history context. In an effort to understand their experiences, this study focuses on how the students position themselves in relation to the curriculum, and ultimately asks, to what extent do students from minority communities of interpretation appropriate or resist the authoritative narrative of Islam offered in their classrooms, particularly around the question, “Who is a Muslim?” The central finding revealed a paradox of representation and participation for these students, who found their practice and interpretation of Islam silenced in the classroom curriculum, and yet felt obliged to defend Islam and educate others against stereotypes of Muslims. The implications of this study compel educators to explore decolonial approaches to teaching about the religious other.  相似文献   

5.
In this critical discourse analysis of six high-school world geography textbooks, we explore how constructions and representations of North Africa and Southwest Asia have served to reinforce Orientalist discourse in formal curriculum. Visual and written representations in these textbooks were overwhelmingly confounded by a traditional/modern dichotomy that constructed a paradoxical “Muslim world.” Gender and religion coding perpetuated the temporal paradox with women and Islam used as symbols of the traditional in need of western modernization. This paper begins with a contextualization of the study of textbooks and addresses investigations of media portrayals of Muslims, Arabs, and Islam. We then describe our theoretical grounding in criticalist perspectives and detail methods of analysis. Lastly, we present the three themes revealed through analysis and conclude with recommendations for enhancing geographic literacy in schools.  相似文献   

6.
ABSTRACT

This article provides an overview of the discourses on Dutch mosque education. Based on a review of the scholarly debates on mosque education in West, we conducted a qualitative content analysis of newspaper articles containing references to mosque education between 2010 and 2016 (N?=?45). The data are sampled from the five largest Dutch newspapers. Most of the themes emerging from the literature are also reflected in the discourses on mosque education in the press. In line with other media analysis on representation of Muslims, the portrayal of mosque education in the Dutch press is also mainly negative. The key issues in the press portrayals included use of corporal punishment, inadequate training of imams, reinforcement of conservative gender norms, intensification of social segregation, links with religious extremism and local opposition to mosques. Fewer references concern the positive influence of mosque education on cognitive skills and identity development of the Muslim children.  相似文献   

7.
This paper aims to clarify three current misconceptions about the Islamic faith and issues of human rights and women’s rights in the West. The first misconception is that Muslims are terrorists because they believe in Jihad. It is factually the case that Islamic teachings stress the value of peace and prosperity for all human beings. The second misconception is that Muslims prohibit scientific knowledge and only aim to seek religious knowledge. To the contrary, Qur’an emphasizes that the opportunity to seek all forms of knowledge is a human right and responsibility of all Muslims. The third misconception and perhaps, the most controversial, is that Islam oppresses women. In reality, Islam offers women the right to make their own choices in the areas of education, business, and property, to name a few. By sharing my own experiential narrative as a Muslim born woman and that of a Canadian women who converted to Islam, I can actually see the similarities between human rights in Islam and the United Nation’s Universal Declaration of Human Rights (1948).  相似文献   

8.
Gender inequalities in educational attainment have attracted considerable attention and this article aims to contribute to our understanding of young women’s access to higher education. The article is based on our in-depth interviews with 26 Hindu and Muslim young women attending colleges in urban Bengaluru (formerly Bangalore), south India, and explores the barriers they confronted in fulfilling their aspirations. We highlight the similarities amongst the young women, as well as the distinctive experiences of the Hindu and Muslim interviewees. Financial constraints, lack of safety for women in public space, and gender bias, gossip and social control within the family and the local community affected Hindu and Muslim interviewees in substantially similar ways. For the Muslim interviewees, however, gender disadvantage was compounded by their minority status. This both underlines the importance of incorporating communal politics into our analysis and undermines popular discourses that stereotype Muslims in India as averse to girls’ and young women’s education.  相似文献   

9.
Abstract

Alongside community-based education, a principal agency which has contributed to defining multi-faith identities in England and Wales over the past five decades has been the subject of religious education in state maintained schools. Over this period, formulations of the social category of ‘Muslims’ and the curricular concept of ‘Islam’ in religious education have been significantly influenced by the application of the phenomenology of religion, a methodology derived from religious studies that has come under question for its decontextualised readings of religion. Drawing upon critiques of this approach, this article seeks to examine representations of Islam and Muslims in religious education based on the phenomenological model, with particular reference to the interface between the religious and the secular. Looking ahead, the article considers proposals on intercultural education which aim at preparing the young for a contributive role in society.  相似文献   

10.
Muslim schools are a growing phenomenon across the world. Muslim diaspora resulting from multiple factors including political, religious and economic enhanced the need among Muslims to maintain and develop their faith identity. Marginalisation of Muslims, in whatever forms and for whatever reasons, particularly in Muslim minority and/or secular societies further energised affiliations with faith identity. In this context, the article will argue that Islamic schools are being seen by many Muslims as an option not only to provide opportunities for updated education in consonance with their perceptions of Muslim identity, but also to denote an agenda for resistance to challenge racism and existing power relations.  相似文献   

11.
Research on women's leadership has tended to focus upon detailed micro studies of individual women's identity formation or, alternatively, to conduct macro studies of its broader discursive constructions within society. Both approaches, although providing helpful understandings of the issues surrounding constructions of women's leadership, are inadequate. They fail to deal with the ongoing dilemma raised in both Cultural Studies and studies of discourse and identity, in relation to the negotiation of subjectivity and representation, that is, how broader societal discourses and media representations of women's leadership both inform, and are informed by, the lived experiences of individual women. In this article, a range of methodological approaches are outlined that were drawn upon in a study of a small group of senior women academics from ethnically and socioeconomically diverse origins. The authors examine how the women negotiated the frequent mismatch that arose between, on the one hand, societal discourses and media representations which often reproduced narrow and highly stereotypical accounts of women's leadership, and on the other hand, the individual women's subjective experiences of leadership which challenged such representations. It is contended that it is necessary to draw on a number of methodological perspectives in ways which trouble and unsettle homogenized versions of women's leadership in order to fully explicate more nuanced and complex ways of understanding how women's leadership identity is formed.  相似文献   

12.
Abstract

Interfaith education appears to have a strong potential for prejudice reduction and for overcoming Islamophobia and antisemitism. Common in-group identity theory contends that awareness of interreligious similarities would reduce intergroup streotypes and anxiety. However, optimal distinctiveness theory assumes that pointing to similarities would actually pose an identity threat to learners, especially members of a minority. Jewish and Muslim Israeli adolescents who studied about similarities and inter religious influences between Islam and Judaism showed varied and contradictory reactions. Jewish students decreased prejudice while Muslim students slightly increased them. Findings are discussed in light of above theories, and point to educational implications.  相似文献   

13.
Islam underlines equality between women and men regarding their spiritual and intellectual potential. However, given interpretations of religious texts are often availed to suppress women in most Muslim societies, with serious implications for gender equality in the domestic and the professional spheres. This article draws on data from a study of Muslim women academics from three Malaysian universities to highlight the impact of dominant discourses on these women’s professional lives and their perceptions of gender equality, and discusses its implications for their professional journeys. The article argues that the feudal patriarchal structures of most Muslim societies, reinforced by vested interpretations of religious texts, validate a powerful discourse of male authority which contributes to the perception that submitting to male authority is a Muslim woman’s religious obligation. The seductive power of these discourses couched in religious authority influences the terms of their professional engagement and their conceptualisations and understanding of gender equality.  相似文献   

14.
ABSTRACT

In this article, we analyze the coverage of Malala in The New York Times and The Wall Street Journal to explore how these influential media sources characterize Islam and Pakistan to tell Malala’s story. Our discourse analysis reveals how these newspapers construct Malala’s status as a global icon as an embodiment of her subject position as a girl. This media discourse mobilizes Malala’s agency in relation to her potential as an individual whereas her vulnerability as a young girl is presented in reference to her Muslim heritage and culture. Malala’s image as a global icon, thus, is produced through approaching her as an agent in a culture where girls are vulnerable victims of patriarchy. Through focusing on this media discourse, this article argues that Malala’s image as a global icon of girls’ education has become a site to reinsert, rather than challenge, the dominant images about Islam and Muslim societies.  相似文献   

15.
Familiar Western debates about religion, science, and science education have parallels in the Islamic world. There are difficulties reconciling conservative, traditional versions of Islam with modern science, particularly theories such as evolution. As a result, many conservative Muslim thinkers are drawn toward creationism, hopes of Islamizing science, or other ways to retain the primacy of faith while continuing efforts to catch up with modern technology. Muslims argue that science and Islam coexist in harmony, but both intellectually and institutionally, the Islamic world harbors many tensions between science and religion.  相似文献   

16.
There is a substantial amount of literature documenting the attitudinal resistance of Muslims towards English and the supposed conflict between English and Islam. This article provides a critical review of the writings and research on the issue and discusses some of the reasons behind this resistance, focusing on Muslims in Malaysia. It argues that although English is rooted in the Judeo-Christian culture, and often viewed as a primary vehicle for the transmission of "Western" values, the learning of English is not in conflict with Islamic values. This article also presents an Islamic perspective on the role of language and the attitude that Muslims should adopt towards learning languages. It concludes by emphasizing the need for English teachers to take into account the socio-cultural aspects of learning English when teaching Muslim students, and for Muslims to value the importance of learning English for the purpose of acquiring contemporary knowledge.  相似文献   

17.
Recently, national populist politics has been translated with the emergence of two overlapping narratives of Islamophobia and anti-EU immigration media discourses. Such discourses have been made highly visible in the increased spike in hate crimes that have been a hidden cost of the national(ist) debate about Britain leaving the European Union (Brexit). This is the context in which we can trace a remarkable shift in the state representation of the schooling of the South Asian/Muslim community and the reclassification from promoting South Asians as central to the future of a modernised multicultural Britain (1970s) to positioning Muslims as a ‘suspect community’ (2020). This article unpacks two cultural moments in the critical exploration of the State production of the Muslim School within a post-Trojan Horse era. First, a national dominant image of the Muslim School operating within the State ascribed ‘no-go’ ethno-religious Muslim neighbourhoods, as a repository of regressive (extreme) Islamist religiosity; thus, reconstructing their religious belief as racialised identities, as they disconnect from British values. Second, the No Outsiders programme, with the accompanying framing of intolerant (Muslim) parents. In this case, the ensuing tension between ‘homophobic Muslims’ and ‘British values’ sets in place a homogenisation of differences. Deploying a simultaneity of categories of difference perspective, we address an underlying discursive re-politicising of South Asian ethnic communities as religious communities, which is resulting in a perpetual negotiation of the meanings attached to being Muslim. This will enable an international application of the article beyond the specific focus on the city of Birmingham, identified in the international media as the Jihadi capital of Europe.  相似文献   

18.
ABSTRACT This article elucidates the dynamics of Muslim family life and the role of family values in shaping the present experiences and future aspirations of adolescent British Muslim girls. A group of Muslim girls in three schools, their parents and some of their teachers were interviewed. The research shows the dynamism of family values and the way British Muslims are socialising their daughters to construct a British Muslim identity by adopting and rejecting aspects of their Asian and British ethnicities and through a combination of freedom and control. It also argues that British Muslim young women are getting ambiguous messages about freedom and they feel ambivalent about various features of their Asian and British ethnicities. Furthermore, the research notes the stereotypical notions held by some of the teachers, which are apparently based on assumptions regarding the lives of British Muslim girls.  相似文献   

19.
Fang Gao 《Gender and education》2018,30(8):1032-1047
ABSTRACT

Research on university-educated Muslim women in different cultural contexts has displayed an intricate and paradoxical connection between experiences of higher education and identity mediation. A traditional model conceptualizes Muslim female university students as ‘rebels’ against their heritage religion and culture. Recent developments in the context of poststructural feminism highlight the configuration of a hybrid self-image embracing the target and heritage cultures in an additive and empowering manner. To enhance our understanding of the potential impact of higher education on identity negotiation, this study employs the notion of identity capital in an analysis of two South Asian Muslim female university students in Hong Kong over a two-year period. Participants’ life histories reveal that personal capacity to invest in identity capital (a contextually-dependent hybrid self) relies on an individual’s unique possession of various forms of capital. This study thus cautions against generalizations about Muslim women’s university experiences, and suggests that Muslim minorities as multicultural students and that their multilingual/multicultural skills, as forms of ‘intercultural capital,’ should be valued by all societal institutions.  相似文献   

20.
To fully understand the implications of the global climate of heightened suspicion about Islam we must also be aware of its expression through distinctive national discourses. Media debate leading up to the adoption by the French parliament of a law banning the hijab at school fits into a global discourse, but also presents local strategies of incorporation and silencing. The targets of scrutiny are primarily first and second generation migrants, a large and increasingly visible portion of whom live in rundown public housing and attend ‘problem’ schools associated with violence and failure. It is important therefore to consider the position, and positioning, of Muslims in relation to media representation. This article analyses the forms the dispute over the hijab has taken in France in terms of the role of the school in Republican ideology; the social and economic position of Muslims; and dominant representations of migrants and Islam.  相似文献   

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