By Helen N. Boyle
Helen N. Boyle takes an anthropological method of Quranic education in reading the position of Quranic preschools in group existence.
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Extra info for Quranic Schools: Agents of Preservation and Change (Reference Books in International Education)
Sample text
In Morocco it provided what public lesson circles could not—an active engagement with and practice in the comprehension of basic texts” (Eickelman, 1978, p. 503). This particular feature still holds true in the traditional schools I visited in Yemen, for example. The very organization of the school day (or fraction thereof) in a Qur’anic school gives the child room to progress at his/her own pace, with an emphasis on learning not teaching. The teacher gives individual attention and then leaves the child with his/her peers to practice the memorization.
It is a beautiful sound, drifting in through the window with the moonlight and the night air. The class is silent, listening. As the call ends, Fouad asks one boy to recite the appropriate prayer that follows the call to prayer. The boy recites it. Class resumes. Fouad continues, asking for examples, moving back and forth from the board, calling on boys, and offering comments on the boys’ pronunciation as they give him examples.
What role do these centuries-old educational institutions play in early twenty-first century Sana’a, Yemen? Data suggest that these schools play a role in maintaining a holistic sense of health and well-being, both at the level of the individual and society. They do this by preserving and refreshing the community of practice in Sana’a, specifically in the mosque communities associated with particular schools. The previous chapter discussed the theoretical underpinnings of situated learning. This chapter looks at the more concrete ways in which situated learning takes place and the outcomes it fosters, with particular focus on the preservation and maintenance of both individual and social health.
