By Mbaye Lo, Muhammed Haron
Muslim associations of upper schooling in Postcolonial Africa examines the colonial discriminatory practices opposed to Muslim schooling via keep an eye on and dismissal and discusses the schooling reform circulate of the post-colonial adventure.
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Extra info for Muslim Institutions of Higher Education in Postcolonial Africa
Example text
Nigerian English Usage: An Introduction. Lagos: Longman Nigeria. Ka, T. (1982). L’enseignement Arab Au Senegal. L’Ecole de Pir-Saniokhor: Son Histoire et son Role dans la Culture Arabo-Islamique au Senegal du XVIIe au XIXe Siecles. Paris: University de Paris IV. Kaag, M. (2007). Aid, Umma and Politics: Transnational Islamic NGOs in Chad. In R. ) Islam and Muslim Politics in Africa. New York: Palgrave Macmillan, pp. 85–102. Kamarah, M. (2010). ] Kuwait: Muassasatu al-Babtin. 36 ● Mbaye Lo Kane, C.
There is a solid body of literature regarding Arab-educated Africans and their roles as “counter-elites” in various countries in the region (Fall 1993), the challenges of integrating them as they struggle for intellectual legitimacy and politicalreligious power (Galilou 2003), and their participation in Salafi-reformist conflicts over the interpretation of local Islam (Kane 2002; Satti 2006; Casey 2008). Kaag has depicted transnational Islamic NGOs as “the primary instigators of a fundamentalist Islam in Chad and Africa” (2007: 87).
1996). Pedagogy, Power and Discourse: Transformation of Islamic Education. Comparative Education Review, 40(1), 66–82. Tayob, A. (2011). Islamization for South African Muslim Independent Schools. In A. Tayob, I. Niehaus, and W. ) Muslim Schools and Education in Europe and South Africa. Munster: Humburg University, Waxmann, pp. 39–54. , and Weisse, W. (2011). Muslim Schools and Education in Europe and South Africa. Munster: Humburg University, Waxmann, pp. 39–54. Teferra, D. (2008). The International Dimension of Higher Education in Africa: Status, Challenges, and Prospects.