By Michael S. Merry (auth.)
In gentle of the becoming phenomenon of Islamic faculties within the usa and Europe, this compelling examine outlines even if those colleges proportion related features with different non secular faculties, whereas posing new demanding situations to schooling coverage. Merry elaborates an amazing kind of islamic philosophy of schooling with the intention to learn the explicit demanding situations that Islamic faculties face, evaluating the various academic realities dealing with Muslim Populations within the Netherlands, Belgium, and the United States.
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Additional info for Culture, Identity, and Islamic Schooling: A Philosophical Approach
30 ● Culture, Identity, and Islamic Schooling Headquartered in Fayetteville (Atlanta), Georgia, currently at least forty Clara Muhammad schools are scattered throughout the United States and Bermuda, usually in the larger cities. Each school is independently governed and administered, although the curriculum is centralized. The students tend to be predominately African American, though anyone, regardless of race, class, or creed, may attend. There is no “denominational” or cultural equivalent in Europe (these schools are a distinctively black American manifestation of Islam that has twentieth-century origins in Detroit and other northern cities), and most students in Clara Muhammad schools do not originate from immigrant families.
To the extent that the Clara Muhammad schools seek to redress the socioeconomic disadvantages of black American children, there is much to compare with Islamic (as well as African-centered; see Merry & New, forthcoming) schools elsewhere, particularly with respect to identity formation and the building of self-esteem. Relations between Clara Muhammad schools and other Islamic schools appear to be lukewarm, and very little collaboration exists. , hip-hop music) are not welcome. At times, tensions have been high.
How best to channel parents’ enthusiasm is being worked out on a school-by-school basis, but some parents complain that opportunities for their involvement are extremely limited (Keyworth 2002). For the time being, most parents continue to be disinterested in Islamic schools for various reasons, including steep school fees, too great a commute, concerns over integration, academic quality, or simply a rather casual religious adherence (Daun & Walford 2004; Pulcini 1995; Haddad & Lummis 1987). This is hardly surprising, as most Muslim parents do not frequent the mosques or practice even the most minimal religious requirements.