The intelligence concept and racial classification as sociological products of Western education

2021 ◽  
Author(s):  
William S. Cook
2018 ◽  
Vol 10 (2) ◽  
pp. 313-323
Author(s):  
Muhammad Rusdi Rasyid

This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'udseems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.


2017 ◽  
Author(s):  
Adewole Musiliu Adeolu ◽  
Adewole Oluwemimo Oyesola
Keyword(s):  

Author(s):  
Lionel K. McPherson

Understanding black American social identity has suffered from association with the race idea. Being black American is not a racial designation. The tendency to reduce color-conscious social identity to racial classification is a mistake. Black American social identity gets its “blackness” from traceable African ancestry and is marked by the legacy of slavery. Yet being black American has become an elective identity: Americans with visible African ancestry no longer must count as black. But this hardly threatens black social identity and black solidarity, which continue to represent resistance to dishonor and mistreatment attaching to blackness in the United States.


2011 ◽  
Vol 31 (1) ◽  
pp. 69-86 ◽  
Author(s):  
Iqbal Singh Sevea

This article examines Muhammad Iqbal’s critique of contemporary approaches towards Muslim education. In his writings, poetic and prose, Iqbal took on both the traditional religious authorities who administered the Madrasas and the modernists associated with the Aligarh College for failing to provide an education that was true to the ‘national character’ and to develop a synthesis of Islamic and western knowledge. While the former were criticised for ignoring modern intellectual developments, the latter were attacked for being intellectually captive to the West. At a broader level, this article employs Iqbal as a foil to debates over the empowering potential of western education. Iqbal’s views are examined against the background of attempts by Muslim intel-lectuals to negotiate between the adoption of a universal modern education and the development of an educational system that kept Muslims grounded in Islam and their ‘national character’. These negotiations took on a number of shapes, pedagogical and polemical as well as theological.


Africa ◽  
1962 ◽  
Vol 32 (4) ◽  
pp. 313-323 ◽  
Author(s):  
P. C. C. Evans

Opening ParagraphFor many years British administrators and others concerned with the developing countries of tropical Africa have criticized Western-type schooling introduced there for what they believe to have been its bad effects on the life of rural peoples. They have complained that such schooling is prejudicial to rural life, since it produces a distaste for agriculture and leads to a drift from the land. They say it promotes in schoolchildren a desire to be clerks or white-collar workers and, because of their schooling, they develop a strong dislike for manual work and a reluctance to soil their hands with physical labour. They assert that these values inculcated by Western schooling lead finally to an almost complete rejection of rural life, a contempt for agriculture, and therefore to a decrease in rural productivity. Finally, they maintain that this is particularly serious in view of the fact that, as far as we can see at present, many African countries will have to depend on agriculture and the land for a long time to come, for it is only through such dependence that it seems likely that they will achieve economic viability which will be an important factor in making a success of political independence.


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