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Globalization impact in muslim world dec'09

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Globalization, its impact on and challenge to education in the Muslim world: A cross cultural and Da‘wah perspective

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Globalization, its impact on and challenge to education in the Muslim world: A cross cultural and Da‘wah perspective Prof. Dr. Anis Ahmad** Prof. Ahmad is meritorious professor and Vice Chancellor, Riphah International University, Islamabad. He is also Editor of Quarterly Journal West & Islam, Islamabad. He can be contacted at anis@riphah.edu.pk or dr_anis786@yahoo.com
Globalization is essentially a process through which policies, events and decisions in one part of the world influence social, economic and political policies in other parts of the world. It refers to “universalization of western liberal democracy as the final form of human government”.(Huntington, 1997, P31)
“As the first civilization to modernize, the west leads in the acquisition of the culture of modernity. As other societies acquire similar patterns of education, work, wealth and class structure, the argument runs, this modern western culture will become the universal culture of the world”.(Huntington, 1997, P68)
The impact of globalization on the individual’s world view as well as on cultural and social norms and values, through education as means of transformation of personality and vision, manifested itself at institutional and personal levels in the Muslim world. Adoption and not adaptation of western education system in its subject matter and methodology has lead to homogenization of education, values, norms and culture.
The globalization or homogenization of culture conveys the message that the secular liberal western democracy, capitalist economic order and immediacy based culture of the west is the ideal form of culture or in other words mankind has reached in it, the “end of history”(F. Fukuyama) Homogenization of culture, as it were, simply means supremacy and dominance of the unipolar culture on all other cultural traditions. The very concept of a multi-cultural society is questioned by the “clash of civilizations” thesis.
Globalization as it exists today appears to focus on creating a richer, healthier and satisfying lifestyle for individuals and their families (Dunning 2003, p12). This in brief conforms with the essence of capitalism. The global capitalism does not concern itself with the needs of the deprived and poor, consequently economic development and technological development benefits already rich and resourceful. To break this vicious cycle a paradigm shift in educational objectives, priorities, methodology and environment is indispensable.
One of the major challenges education faces today is how to respond to the systematic westernization of mind and soul, being done through a multi-dimensional strategy devised by the proponents of a global “homogenized” culture and society. Education, essentially, is a matter of inculcation of values, acculturation, learning, becoming knowledgeable and skillful. Imported educational system and teaching methodologies may help in learning techniques and skills but miserably fail in giving due space for value system of the native stake holders.
Globalization impact in muslim world dec'09
Let it be said at the outset that the universal Islamic Values should not be confused with any parochial or “religious” connotation in the apparent perception of this term. Islamic Universal Values transcend religious, ethnic, linguistic and color barriers. Though in the Islamic legal tradition these values are conceptualized as “objectives of shari’ah” (maqasid alshari‘ah), for elaborating our point we will limit our discussion to only seven of these primary values.
Unity in Lifeand Cosmos (tawhid)Equity, Justice, Fairness (‘adl)Protection and Promotion of Life (nafs)Protection of Reason (‘aql)Preservation of Religio-Cultural Freedom (din)Protection and Dignity of Gene and Genealogy (nasl)Protection of Property (mal)
Educationists and educational institutions have prime responsibility to understand its effects of globalization, in vital areas like education, economy, governance, national security and cultural heritage on the individual and society. Three major threats have become obvious. First and foremost the world view of the Western capitalist economic order is imposed on “the rest” in the name of a “homogenized culture”.
The benchmark for education and quality of life are adopted from the proponents of a unipolar global culture. Research, education and economic progress is measured with the parameters thus provided. While in certain skills one may take help from these standards, but in the domain of ideology and intellectual and spiritual culture alien parameters can offer no fair solutions.
Integration of universal Islamic ethical values in the subject matter of education, in teaching methodology and training strategies can bring a substantial change in the Muslim world in terms of, self-reliance and leadership in knowledge. In a predominantly knowledge-based economy and society those who excel in knowledge and produce knowledge with integration of universal ethical values shall be the leaders of the world.
The Muslim world has to disengage itself from the psyche of imitation of the West and as a consumer of western thought. It has to produce its own ideas and groom intellectual leaders with innovative (Ijtihadi) mindset. Ijtihad guarantees continuity of tradition by taking the two non-variable sources of the shari’ah as its basis, and use of deductive and inductive reasoning, research methodology and other tools for progress and innovative production of thought.
This integration of universal Islamic ethical values can be effective when the objectives of education, subject matter, educational methodology, teacher and educational environment are founded on universal ethical values offered by Islam. Within a specified time frame, working groups may be commissioned to come up with viable solutions, training manuals, reading material and activity-oriented methodology for behavioral change and re-orientation of students and teachers.
Globalization of capitalist economy, homogenization or westernization of culture and political unilateralism in the name of democratization of the non-western world pose challenges to all non-western ideological and cultural systems. This hegemonization of the west has two basic flaws. First, a system of values and concepts developed in a particular social condition, and adopted by western nations remain particular, finite and limited; Even when in the name of globalization these concepts and value systems are imposed on the non-western world, they remain alien, inadequate and inappropriate.
Second, the western paradigm revolves around the benefits, satisfaction, and enhancement of the individual’s interest. The core ethical foundations of capitalism, are individualism, and utilitarian worldview. Consequently, it has led the West to a self-centered individualistic narcissistic way of life with less concern for social responsibility. This is one major conceptual and ideological cause of dilution, rather disintegration of family values in the West.
Conclusion An appropriate global educational strategy can therefore be developed on a code of ethics and morality which is not specific to a nation, race, ethnicity, or followers of a particular religious tradition. Such a strategy should clearly define its goals, means of achieving these goals, and the expected product.
The seven universal ethical principles provide core values which transcend limitations of space and time. These values are not a result of social revolution in the east or a tribal society. These divine values are revealed by the Creator of mankind therefore most appropriate for the whole of humanity and a transparent and fair basis for unity of mankind. They provide a new basis of an education system which creates solidarity, reciprocity, justice, tolerance, truthfulness, equality, creativity, leadership, perseverance, boldness, dignity, social responsibility, sense of accountability, communicability, and commitment to co-existence and plurality of cultures and faith. At a positive level, it responds to the threats and challenge posed by the globalization and hegemonization of the Western worldview to the non-Western civilizations and cultures.
ShukranWa ma tawfiqiilla bi AllahandThank You

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Globalization impact in muslim world dec'09

  • 1. Globalization, its impact on and challenge to education in the Muslim world: A cross cultural and Da‘wah perspective Prof. Dr. Anis Ahmad** Prof. Ahmad is meritorious professor and Vice Chancellor, Riphah International University, Islamabad. He is also Editor of Quarterly Journal West & Islam, Islamabad. He can be contacted at [email protected] or [email protected]
  • 2. Globalization is essentially a process through which policies, events and decisions in one part of the world influence social, economic and political policies in other parts of the world. It refers to “universalization of western liberal democracy as the final form of human government”.(Huntington, 1997, P31)
  • 3. “As the first civilization to modernize, the west leads in the acquisition of the culture of modernity. As other societies acquire similar patterns of education, work, wealth and class structure, the argument runs, this modern western culture will become the universal culture of the world”.(Huntington, 1997, P68)
  • 4. The impact of globalization on the individual’s world view as well as on cultural and social norms and values, through education as means of transformation of personality and vision, manifested itself at institutional and personal levels in the Muslim world. Adoption and not adaptation of western education system in its subject matter and methodology has lead to homogenization of education, values, norms and culture.
  • 5. The globalization or homogenization of culture conveys the message that the secular liberal western democracy, capitalist economic order and immediacy based culture of the west is the ideal form of culture or in other words mankind has reached in it, the “end of history”(F. Fukuyama) Homogenization of culture, as it were, simply means supremacy and dominance of the unipolar culture on all other cultural traditions. The very concept of a multi-cultural society is questioned by the “clash of civilizations” thesis.
  • 6. Globalization as it exists today appears to focus on creating a richer, healthier and satisfying lifestyle for individuals and their families (Dunning 2003, p12). This in brief conforms with the essence of capitalism. The global capitalism does not concern itself with the needs of the deprived and poor, consequently economic development and technological development benefits already rich and resourceful. To break this vicious cycle a paradigm shift in educational objectives, priorities, methodology and environment is indispensable.
  • 7. One of the major challenges education faces today is how to respond to the systematic westernization of mind and soul, being done through a multi-dimensional strategy devised by the proponents of a global “homogenized” culture and society. Education, essentially, is a matter of inculcation of values, acculturation, learning, becoming knowledgeable and skillful. Imported educational system and teaching methodologies may help in learning techniques and skills but miserably fail in giving due space for value system of the native stake holders.
  • 9. Let it be said at the outset that the universal Islamic Values should not be confused with any parochial or “religious” connotation in the apparent perception of this term. Islamic Universal Values transcend religious, ethnic, linguistic and color barriers. Though in the Islamic legal tradition these values are conceptualized as “objectives of shari’ah” (maqasid alshari‘ah), for elaborating our point we will limit our discussion to only seven of these primary values.
  • 10. Unity in Lifeand Cosmos (tawhid)Equity, Justice, Fairness (‘adl)Protection and Promotion of Life (nafs)Protection of Reason (‘aql)Preservation of Religio-Cultural Freedom (din)Protection and Dignity of Gene and Genealogy (nasl)Protection of Property (mal)
  • 11. Educationists and educational institutions have prime responsibility to understand its effects of globalization, in vital areas like education, economy, governance, national security and cultural heritage on the individual and society. Three major threats have become obvious. First and foremost the world view of the Western capitalist economic order is imposed on “the rest” in the name of a “homogenized culture”.
  • 12. The benchmark for education and quality of life are adopted from the proponents of a unipolar global culture. Research, education and economic progress is measured with the parameters thus provided. While in certain skills one may take help from these standards, but in the domain of ideology and intellectual and spiritual culture alien parameters can offer no fair solutions.
  • 13. Integration of universal Islamic ethical values in the subject matter of education, in teaching methodology and training strategies can bring a substantial change in the Muslim world in terms of, self-reliance and leadership in knowledge. In a predominantly knowledge-based economy and society those who excel in knowledge and produce knowledge with integration of universal ethical values shall be the leaders of the world.
  • 14. The Muslim world has to disengage itself from the psyche of imitation of the West and as a consumer of western thought. It has to produce its own ideas and groom intellectual leaders with innovative (Ijtihadi) mindset. Ijtihad guarantees continuity of tradition by taking the two non-variable sources of the shari’ah as its basis, and use of deductive and inductive reasoning, research methodology and other tools for progress and innovative production of thought.
  • 15. This integration of universal Islamic ethical values can be effective when the objectives of education, subject matter, educational methodology, teacher and educational environment are founded on universal ethical values offered by Islam. Within a specified time frame, working groups may be commissioned to come up with viable solutions, training manuals, reading material and activity-oriented methodology for behavioral change and re-orientation of students and teachers.
  • 16. Globalization of capitalist economy, homogenization or westernization of culture and political unilateralism in the name of democratization of the non-western world pose challenges to all non-western ideological and cultural systems. This hegemonization of the west has two basic flaws. First, a system of values and concepts developed in a particular social condition, and adopted by western nations remain particular, finite and limited; Even when in the name of globalization these concepts and value systems are imposed on the non-western world, they remain alien, inadequate and inappropriate.
  • 17. Second, the western paradigm revolves around the benefits, satisfaction, and enhancement of the individual’s interest. The core ethical foundations of capitalism, are individualism, and utilitarian worldview. Consequently, it has led the West to a self-centered individualistic narcissistic way of life with less concern for social responsibility. This is one major conceptual and ideological cause of dilution, rather disintegration of family values in the West.
  • 18. Conclusion An appropriate global educational strategy can therefore be developed on a code of ethics and morality which is not specific to a nation, race, ethnicity, or followers of a particular religious tradition. Such a strategy should clearly define its goals, means of achieving these goals, and the expected product.
  • 19. The seven universal ethical principles provide core values which transcend limitations of space and time. These values are not a result of social revolution in the east or a tribal society. These divine values are revealed by the Creator of mankind therefore most appropriate for the whole of humanity and a transparent and fair basis for unity of mankind. They provide a new basis of an education system which creates solidarity, reciprocity, justice, tolerance, truthfulness, equality, creativity, leadership, perseverance, boldness, dignity, social responsibility, sense of accountability, communicability, and commitment to co-existence and plurality of cultures and faith. At a positive level, it responds to the threats and challenge posed by the globalization and hegemonization of the Western worldview to the non-Western civilizations and cultures.
  • 20. ShukranWa ma tawfiqiilla bi AllahandThank You