DECOLONIZATION OF EDUCATION THROUGH ISLAMIZATION AND DEWESTERNIZATION BY S. MANURUNG The International Seminar on Decolonization of Education, 10 - 11 Apr 2012 Universitas Muhammadiyah Sumatera Utara (UMSU) & Center for Islamic Development Management Studies (ISDEV), Universiti Sains Malaysia., (International)
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DECOLONIZATION OF EDUCATION
THROUGH ISLAMIZATION AND
DEWESTERNIZATION
BY
S. MANURUNG
The International Seminar on Decolonization of Education, 10 - 11 Apr 2012
Universitas Muhammadiyah Sumatera Utara (UMSU)
&
Center for Islamic Development Management Studies (ISDEV), UniversitiSains Malaysia., (International)
FRAMEWORK
1. INTODUCTION
2. HISTORY OF DECOLONIZATION
3. THE PHILOSOPHY OF ISLAMIZATION OF KNOWLEDGE
4. THE WESTERN CONCEPT OF KNOWLEDGE
5. DECOLONIZATION OF EDUCATION
6. DECOLONIZATION OF EDUCATION WITHIN THE FRAMEWORK OF DEWESTERNIZATION AND ISLAMIZATION
INTRODUCTION
Knowledge -----Development--------Civilization
Greek /Yunani Era
Islamic Civilization
Dark age (Jahiliyyah) ----- Islam ------- TheGolden age of Islamic Civilization ------decline
Western Civilization
Church Hegemony ----- Dark age ----- Decline ofthe Church Hegemony ------ Western CivilizationEra
• To fulfill religious and spiritual responsibilities
• Islamization of knowledge:
first: expanding, upgrading and modernizing
Islamic disciplines
second: connecting all other disciplines to
Islamic faith and values
THE WESTERN CONCEPT OF
KNOWLEDGE
• Plato, knowledge is sensible perception; true
opinion; and true opinion with reasoned
explanation (Fowler: 1929, p. 3). A knowledge of
the nature of the original; a knowledge of the
correctness of the copy; and a knowledge of the
excellence with which the copy is executed?
(Burry: 1926, p. 145). For Plato (ca. 429–347
B.C.) said that knowledge can only be of what is
real. Protagoras said that "man is the measure of
all things".
While Heracleitus said that all things are always in
motion. Here Plato distinguishes two kinds of
motion—movement in space and change of quality
and asserts that constant motion of the first kind
must be accompanied by change, because otherwise
the same things would be at the same time both in
motion and at rest. This obvious fallacy Plato
appears to ascribe to Heracleitus and his school. The
result of this discussion is that if nothing is at rest,
every answer on whatever subject is equally correct.
Read more in the book of H. N. Fowler. (tr.). (1929).
Plato: Theaetetus – Sophist. Volume II. London:
William Heinemann.
• Aristotle (384–322 B.C.) use commonsensible, Epicurus (341–270 B.C.) see allknowledge is rooted in experience, the contactbetween the soul and the external world. St.Augustine (354–430) said that all knowledgeinvolves the individual‘s awareness of God.Thomas Aquinas (1225–1274) view thatknowledge is something that is empirical—which can be acquired through experience.René Descartes (1596–1650) said that themind is everything in getting science---withthe famous statement ―cogito ergo sum (Ithink, therefore I am)‖
• Nicolas Malebranche (1638–1715) likened thehuman mind with the mind of God, theargument that ―the human mind perceivesideas that are in the mind of God‖. BenedictSpinoza (1632–1677) argues that there is onlyone substance, God or Nature, of which bothideas and physical objects, Spinoza concludedthat ideas are true or false only from theperspective of an individual human mind.Tweedledum and Tweedledee, GottfriedWilhelm Leibniz (1646–1716) said thatindividual substances each of which reflectsthe entire cosmos from its own point of view
John Locke(1632–1704) argues that all our
knowledge rests ultimately on simple ideas of
sense. He says, consists in one‘s recognition of
relationships of agreement or disagreement
among ideas. George Berkeley (1685–
1753), argues that physical objects are
preserved, but only as clusters of ideas in
minds. He declaring that only minds and ideas
in the mind existed
David Hume (1711–1776) built conceptknowledge that began with the skepticaltheory. He argued, there is no sure thing fromthe experience of our senses, whether visibleor not visible. Nothing in our experiencejustifies our confidence in the uniformity ofnature; it may be that unobserved instances arequite unlike the observed ones. Immanuel Kant(1724–1804) uses a priori syntheticpropositions in explaining that we know thatfor any two events, either they occursimultaneously or one occurs before the other.
DECOLONIZATION OF EDUCATION
When science is built by western scholars with
philosophical speculation is based on the idea
of secular life, and focuses on human rationality.
Islamic scholars as well as anti-colonialists trying
to fight through the decolonization of knowledge
or education, such as: Jalal Al-e Ahmad, in The
Occidentosis: Plague from the West (1952) and The
School Principles (1978); Muhammad Naquib Al-
attas, in Islam and Secularism (1993); Wan Mohd.
Nor Wan Daud, in
• Dewesternisation and Islamisation: Their Epistemic
Framework and Final Purpose (2010); Chinua
Achebe, in No Longer at Ease (1960) and Things
Fall Apart (1958); Frantz Fanon, in Black Skins
White Mask (1952) and A Dying Colonialism (1959);
Julius Nyerere, in Freedom and unity: Uhuru na
Umoja (1966); Aimé Cesaire, in Discours sur le
colonialisme (1955); Edward Said, in Orientalism
(1977) and A Legacy of Emancipation and
Representation (2010); Ngugi wa Thiongo, in
Decolonizing the Mind: The Politics of language in