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Muslim Education in the 21st Century: Asian perspectives (Routledge Critical Studies in Asian Education)

معرفی کتاب «Muslim Education in the 21st Century: Asian perspectives (Routledge Critical Studies in Asian Education)» نوشتهٔ Sa’eda Buang, Phyllis Ghim Lian Chew، منتشرشده توسط نشر Routledge در سال 2014. این کتاب در فرمت pdf، زبان انگلیسی ارائه شده است.

Muslim Education in the 21 st Century reinvestigates the current state of affairs in Muslim education in Asia whilst at the same time paying special attention to Muslim schools’ perception of educational changes and the reasons for such changes. It highlights and explores the important question of whether the Muslim school has been reinventing itself in the field of pedagogy and curriculum to meet the challenges of the 21 st century education. It interrogates the schools whose curriculum content carry mostly the subject of religion and Islam as its school culture. Typologically, these include state-owned or privately-run madrasah or dayah in Aceh, Indonesia; pondok , traditional Muslim schools largely prevalent in the East Malaysian states and Indonesia; pesantren , Muslim boarding schools commonly found in Indonesia; imam-khatip schools in Turkey, and other variations in Asia. Contributed by a host of international experts, Muslim Education in the 21 st Century focuses on how Muslim educators strive to deal with the educational contingencies of their times and on Muslim schools’ perception of educational changes and reasons for such changes. It will be of great interest to anyone interested in Asian and Muslim education. While This Book Invites Readers To Reinvestigate The Current State Of Affairs In Muslim Education In Asia, It Also Pays Special Attention To Muslim Schools Perception Of Educational Changes And Reasons For Such Changes. Another Important Question That This Book Hopes To Highlight Is: Has The Muslim School Been Reinventing Itself In The Field Of Pedagogy And Curriculum To Meet The Challenges Of The 21st Century Education? Muslim Schools Here Refer To Schools Whose Curriculum Content Carry Mostly Religious Subjects And Islam As Its School Culture. Typologically, It Includes State-owned Or Privately-run Madrasah Or Dayah In Aceh, Indonesia; Pondok, Traditional Muslim Schools Largely Prevalent In The East Malaysian States And Indonesia; Pesantren, Muslim Boarding Schools Commonly Found In Indonesia; Imam-khatip Schools In Turkey, And Other Variations In Asia--,muslim Education In The 21st Century Reinvestigates The Current State Of Affairs In Muslim Education In Asia Whilst At The Same Time Paying Special Attention To Muslim Schools' Perception Of Educational Changes And The Reasons For Such Changes. It Highlights And Explores The Important Question Of Whether The Muslim School Been Reinventing Itself In The Field Of Pedagogy And Curriculum To Meet The Challenges Of The 21st Century Education? It Interrogates The Schools Whose Curriculum Content Carry Mostly The Subject Of Religion And Islam As Its School Culture. Typologically, This Include State-owned Or Privately-run Madrasah Or Dayah In Aceh, Indonesia; Pondok, Traditional Muslim Schools Largely Prevalent In The East Malaysian States And Indonesia; Pesantren, Muslim Boarding Schools Commonly Found In Indonesia; Imam-khatip Schools In Turkey, And Other Variations In Asia. Using A Host Of International Experts, Muslim Education In The 21st Century Focuses On How Muslim Educators Strive To Deal With The Educational Contingencies Of Their Times And On Muslim Schools' Perception Of Educational Changes And Reasons For Such Changes. It Will Be Of Great Interest To Anyone Working In Higher Education And Particularly For Anyone Interested In Asian And Muslim Education-- "Muslim Education in the 21st Century reinvestigates the current state of affairs in Muslim education in Asia whilst at the same time paying special attention to Muslim schools' perception of educational changes and the reasons for such changes. It highlights and explores the important question of whether the Muslim school been reinventing itself in the field of pedagogy and curriculum to meet the challenges of the 21st century education? It interrogates the schools whose curriculum content carry mostly the subject of religion and Islam as its school culture. Typologically, this include state-owned or privately-run madrasah or dayah in Aceh, Indonesia; pondok, traditional Muslim schools largely prevalent in the East Malaysian states and Indonesia; pesantren, Muslim boarding schools commonly found in Indonesia; imam-khatip schools in Turkey, and other variations in Asia. Using a host of international experts, Muslim Education in the 21st Century focuses on how Muslim educators strive to deal with the educational contingencies of their times and on Muslim schools' perception of educational changes and reasons for such changes. It will be of great interest to anyone working in higher education and particularly for anyone interested in Asian and Muslim education"-- Provided by publisher Muslim Education in the 21st Century reinvestigates the current state of affairs in Muslim education in Asia whilst at the same time paying special attention to Muslim schools’ perception of educational changes and the reasons for such changes. It highlights and explores the important question of whether the Muslim school has been reinventing itself in the field of pedagogy and curriculum to meet the challenges of the 21st century education. It interrogates the schools whose curriculum content carry mostly the subject of religion and Islam as its school culture. Typologically, these include state-owned or privately-run __madrasah__ or __dayah__ in Aceh, Indonesia; __pondok__, traditional Muslim schools largely prevalent in the East Malaysian states and Indonesia; __pesantren__, Muslim boarding schoolscommonly found in Indonesia; __imam-khatip__ schools in Turkey, and other variations in Asia. Contributed by a host of international experts, __Muslim Education in the 21st Century__ focuses onhow Muslim educators strive to deal with the educational contingencies of their times and on Muslim schools’ perception of educational changes and reasons for such changes. It will be of great interest to anyone interested in Asian and Muslim education.
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