256

This article concerns the principles of the philosophy of education, such as Protestant and Islamic, and especially, how can they be used as transformational strategies for the cooperation of peace and justice. This question is of exceptional importance considering the outcomes of later conflicts in Nigeria. Various means of maintaining the peace, such as social justice, stabile and dynamic economy and effective judicial system are not sufficient for the justice and peace. There must exist a system of education, which constantly works for the peace and justice. It is explained in the paper, that the approach to education, which is based on faith, as a mean of maintaining the social system, can make exceptional contributions to the transformation of education system. Main goal is to create the educational philosophy which has the potential for the educational transformation. The research is based on the methodology of collecting information from books, magazines and official documents

  • Internet ҳавола
  • DOI10.26739/2181-9505-2018-4-1
  • UzSCI тизимида яратилган сана 06-11-2019
  • Ўқишлар сони 234
  • Нашр санаси 29-12-2018
  • Мақола тилиIngliz
  • Саҳифалар сони9-17
English

This article concerns the principles of the philosophy of education, such as Protestant and Islamic, and especially, how can they be used as transformational strategies for the cooperation of peace and justice. This question is of exceptional importance considering the outcomes of later conflicts in Nigeria. Various means of maintaining the peace, such as social justice, stabile and dynamic economy and effective judicial system are not sufficient for the justice and peace. There must exist a system of education, which constantly works for the peace and justice. It is explained in the paper, that the approach to education, which is based on faith, as a mean of maintaining the social system, can make exceptional contributions to the transformation of education system. Main goal is to create the educational philosophy which has the potential for the educational transformation. The research is based on the methodology of collecting information from books, magazines and official documents

№ Муаллифнинг исми Лавозими Ташкилот номи
1 Anthony B.. PhD Department of Philosophy and Religious Federal University Wukari.
№ Ҳавола номи
1 ANZAR, U. (2003). Islamic education: A brief history of madrassas with comments on curricula and current pedagogical practices. Burlington: Vermont University Press. p. 2, 7, 49, 146, 149.
2 ARMANIOS, F. (2003). Islamic religious schools, Madrasas: Background. Washington: DC: Library of Congress, Congressional Research Service. p. 3
3 BASSEY, M.O. (1998). Missionary rivalry and educational expansion in southern Nigeria 1885-1932. Journal of Negro Education, 60 (1): p. 1-46.
4 BASSEY, M.O. (2010). Western education and political domination in Africa: A study in critical and dialogical pedagogy. Westport: Greenwood Publishing Group. p.16.
5 BLANCHARD, M.C. (2008). Islamic religious schools, madrassas: Background. Washington, DC: Congressional Research Service
6 BRUNER, J. (1996). The Culture of Education. Cambridge: Harvard University Press.
7 BURTONWOOD, N. (2006). Cultural Diversity, Liberal Pluralism, and Schools. New York: Routledge. P.
8 BUSHNELL, H. (1967). Christian Nurture. New Haven: Yale University Press.
9 CONGREGATION FOR CATHOLIC EDUCATION VATICAN (1988). The Religious Dimension of Education in a Catholic school. Guidelines for Reflection and Renewal. Retrieved from http://www.vatican.va/roman_curia/ congregations/ccatheduc/ documents/rc_ con_ccatheduc_doc_19880407_catholi c-school_en.html
10 COOPER, B.S., CIBULKA, G.J., FUSARELLI, L. (2008). Handbook of Education Politics and policy. New York: Routledge. P.
11 DEWEY, J. (1921). Democracy and education. New York: The Free Press. p. 369
12 ELIAS, L.J. (2002). A history of Christian Education: Protestant, Catholic, and Orthodox Perspective. Malabar: Kreiger. p. 304, 208, 166.
13 FISCHER, C. (2010). Implementing the Catholic School Ethos. Catholic Education Service. Retrieved from http://www.cesew.org.uk/standard. p 67
14 FREIRE, P. (1970). Pedagogy of the Oppressed. New York: The Continuum International Publishing Group.
15 FREIRE, P. (1985). The Politics of Education Culture Power and Liberation. New Haven, CT: Bergin & Garvey. p. 131.
16 FULLAN, M. (2001). The New Meaning of Educational Change. San Francisco: Jossey-Bass. p. 7.
17 KRAVATZ, M.T. (2010). Partners in Wisdom and Grace: Catechesis and Religious Education in Dialogue. Lanham: University Press of America.
18 TANKO, B.P. (1991). The Christian Association of Nigeria and the Challenge of Ecumenical Imperative. Jos: Fab Anieh. p. 80.
19 TRESTON, K. (1997). Ethos and Identity: Foundational concerns for Catholic Schools. In R. L Keane & D. Riley (Eds.), Quality Catholic schools: Challenges for leadershi p as Catholic education approaches the third millennium (p. 9- 18). Brisbane, Australia: Brisbane Catholic Education.
20 Umar,S. M. (2003). Profiles of new Islamic Schools in Northern Nigeria. The Maghred Review, 28 (2): p. 146-169.
21 YUSUF, T.M. (2000). The Human Factor in National Development. Abuja: Aboki Publishers.
Кутилмоқда