The challenge of identity, education and citizenship for muslims in a pluralistic society : a case study of Malaysia

This chapter examines the path the Malay-Muslims in Malaysia have travelled in establishing and maintaining their identity in the modern context. It examines the educational responses of Malctysia, ,vith a predominantly Mmlim population, in molding Muslim identity within the context and needs of a pluralistic society. The discussion proceeds within two contexts: the first is the most immediate context of colonization that bequeathed !vlalaysia an educational system that catered to the needs of a small elire group, and the second is the lJrger context of Muslim reform movements beginning in the nineteenth century that made education of Muslims an issue. fvlalaysia is one of the very fe,v countries in the Muslim world and in Asia that has, s.inee gaining independence, tried to overhaul its educational system to make it more responsive to the needs ofall its members. While maintaining its Muslim identity

In search of the soul of higher education: implications for the curriculum

Higher education in Malaysia was a legacy from the British period of colonialism. As such the early universities namely the University of Malaya, University Putra, University Teknologi, University Teknologi MARA and University Science were developed based on the British university model underlined by the liberal, secular and utilitarian philosophy. Yet in Malaysia these universities are today, with the exception of the University Teknologi MARA, the premier research universities. Higher education in Malaysia today is also recognized worldwide and Malaysia is among the Top 10 nations with international student population. However, examination and analysis of the university mission, vision, curriculum reveals that they are not much different than they were in the early period of establishment. In commonality, these universities are geared towards producing the human capital and resources and with the aims to be ranked, and have not developed their own soul for their existence. Most of the newer established universities followed the trend they have set with the exception of the International Islamic University and Universiti Kebangsaan, another early university. This paper analyses the trend of higher education in Malaysia in the 21st century and argues that higher education in Malaysia must find its soul, excellence and originality before it decides to join in the bandwagon of international ranking and standards. Finally the paper analyses the implication of the issue for the university curriculum

Malaysian teachers' attitude, competency and practices in the teaching of thinking.

The development of the third wave of Information and Communication Technology is accompanied by the growing concern of the decline of an individual's ability to think sharply and wisely. In Malaysia, this concern has brought to fore the prominence of teaching thinking skills within the school system and teachers were expected to be the agents of this change. Are teachers aware of the importance of this thinking ability? Have they been adequately prepared for this paradigm shift? Do they personally feel competent teaching for thinking in the classrooms? This survey attempts to answer these questions and investigates the relationship between teachers' attitude and practices. it also examines if there exists any significant differences in teachers' beliefs and their practices with respect to gender, course attendance and teaching experience. Finally, it explores some of the problems faced by teachers in teaching for thinking

Intellectualism in higher Islamic traditional studies: implications for the curriculum

The number of faculties and universities offering Islamic traditional sciences or studies has slowly increased over the past decades. However, the Islamic community has not felt their graduates’ impact other than as teachers or religious personnel. In fact, if the criteria used to assess Islamic education is the growth of a genuine, original, and adequate Islamic thought or intellectualism, then most of these institutions have failed to provide such an education. I examine the goals and curriculum of higher Islamic education and the conditions conducive for the growth of intellectualism. I argue that poor pedagogy, which does not offer teaching methods that encourage critical and ethical thinking, contributed to the state of affairs. Further, I argue that the basic problem is the inadequate conceptualization of knowledge as regards Islamic epistemology in the curriculum and the lack of academic freedom. I assert that the issue of what knowledge is most valuable for today’s intellectual and ethical Muslims has not been resolved and that this affects the curriculum structure and, inevitably, the programs of Islamic traditional sciences. The need to reintroduce Islamic philosophy into the curriculum is one of this article’s major arguments

The reformation of Muslim education In Malaysia: ensuring relevance and overcoming challenges

Education in the Muslim World is at a crossroad – to decide whether to continue the inherited secular education system left by the colonial master; or to fall back on the conservative, traditional religious education system that has survived despite the secular onslaught; or to find a new system that can accommodate both. In the context of Malaysia, before the beginning of Western colonialism there already existed the non-formal Qur’anic schools and pondok. The English colonized Malaya in the 18th century until Independence in 1957. By the time they left, the education for the Muslims became divided into three categories: traditional pondok and madrasah education, Malay vernacular schools, and the English schools. The latter two categories offer secular education with nothing on religion was taught. The English schools had more racial diversity in contrast to the Malay national or the religious schools which was basically catering to the Malays. The first category of schools was left on its own as private community institutions. Later, in 1970, the government gradually converted both the Malay vernacular and the English schools, that is, the second and third category, into national schools having Malay language as its medium of instruction. These two systems continued to grow, producing Muslims who were in many instances at conflict with one another due to the conflicting worldviews preached in the school systems. How has Muslim education developed since then, in particular Islamic religious education? Is the development healthy for the ummah’s relevance in the contemporary world? Does it achieve the aims of Islamic Education? What are some of the issues and challenges it has to overcome? These are the questions that will guide this paper

Menghidupkan semula pedagogi inkuiri falsafah di kalangan pendidik dan pelajar Islam

Muslims and Muslim societies are more frequently challenged today by many internal and external threats. Externally they are threatened with globalization, modernity, non-Islamic cultures and values particularly from the West, post-modernity and liberalism and recently to all kinds of Islamophobia. Internally, they are suffering from a crisis of values as a result of this onslaught - ranging from gender issues to human rights and democracy. Information and communication technologies seem to accelerate the pace ofthese threats. How can the Muslim minds withstand this intellectual and ideological onslaught? How should their education system, curriculum and educators respond? The purpose ofpaper is to dissect the problem andarguesfor a different pedagogical approach in the education ofMuslim youth. Their education should empower and motivate them so that they can determine the direction of their lives rather than beingfed with 'education' that is not meaningful to them. It is to inform educators that they should incorporate the pedagogy ofphilosophical inquiry as the necessary tool to awaken the Muslim minds