Islamic Identity, Postcoloniality, and Educational Policy: - download pdf or read online

By Jeffrey Ayala Milligan (auth.)

ISBN-10: 1349527548

ISBN-13: 9781349527540

ISBN-10: 1403963517

ISBN-13: 9781403963512

ISBN-10: 1403981574

ISBN-13: 9781403981578

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Additional resources for Islamic Identity, Postcoloniality, and Educational Policy: Schooling and Ethno-Religious Conflict in the Southern Philippines

Sample text

They have a written language of their own and a system of education of which they are very jealous, and which they prize as dearly as their religion. 60 34 ● Identity, Postcoloniality, Educational Policy While most American observers in the Moro Province judged the pandita schools inadequate, disparaging the knowledge claims of the panditas and dismissing the learning that went on there, some commented favorably on the remarkable achievements of this wholly indigenous system of education. Charles Cameron, for instance, Superintendent of Public Instruction in the Moro Province after Saleeby, wrote in 1910: The remarkable influence of the pandita schools may be learned from the fact that during the early days of the American occupation the literacy of the Moros was estimated at 8% of the total population in the Cotabato valley, 4% among the Sulus, and 2% among the Samals.

They have a written language of their own and a system of education of which they are very jealous, and which they prize as dearly as their religion. 60 34 ● Identity, Postcoloniality, Educational Policy While most American observers in the Moro Province judged the pandita schools inadequate, disparaging the knowledge claims of the panditas and dismissing the learning that went on there, some commented favorably on the remarkable achievements of this wholly indigenous system of education. Charles Cameron, for instance, Superintendent of Public Instruction in the Moro Province after Saleeby, wrote in 1910: The remarkable influence of the pandita schools may be learned from the fact that during the early days of the American occupation the literacy of the Moros was estimated at 8% of the total population in the Cotabato valley, 4% among the Sulus, and 2% among the Samals.

The effort is hampered by the sheer length of time of Spanish colonization—beginning in the mid-sixteenth century, there is a dearth of written accounts of this period, and the likelihood that such written accounts as do exist are narrated from the perspective of more or less hostile observers. It is possible, however, to begin to piece together a necessarily incomplete picture of Mindanao outside Spanish control by reading such accounts against the grain of their bias. And I propose, moreover, to seek further insight into this period by focusing to a significant extent on the social structure and cultural production of one of the 13 Muslim ethno-linguistic communities, the Maranao people of the two Lanao provinces.

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Islamic Identity, Postcoloniality, and Educational Policy: Schooling and Ethno-Religious Conflict in the Southern Philippines by Jeffrey Ayala Milligan (auth.)


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