Thesis (doctoral)--Université de Paris III, 1976. / Includes indexes. "Bibliographie en langues européennes": p. 537-541. "Bibliographie en langue arabe": p. 542-550.

<p>Afghanistan has a long history of Islamic education while Western type of education (<i>maktab</i>) is of more recent date. The latter type of education has expanded rapidly recently. However, girls’ enrolment remains low, around 35 per cent.</p><p>The present study examines children’s, particularly girls’, participation in the two educational systems. Throughout history three conflicting issues are apparent in Afghan education: state control over Islamic education, the role of Islam in education, and girls’ participation. A case study approach has been adopted providing an analysis of how history and the present globalisation processes affect current education, and how students, parents and teachers in two villages perceive the changes. The focus has been on capturing the meaning attached to education.</p><p>The findings indicate high expectations on education as a vehicle to peace, enhanced morals and living standards. The traditional <i>madrasas</i> have declined, other forms of Islamic education have emerged. The Mosque schools are neglected by education authorities but highly esteemed by villagers. Concerns are expressed with the amount of time in maktab and with the quality of learning. The Islamic concept of <i>farz</i> (obligation, responsibility) puts both types of education in high demand.</p><p>Dilemmas are associated with choosing between Islamic and Western type of education, applying <i>farz</i> to girls’ education and the encounter between Islam and globalisation. Two folk theories, one on globalisation and another on <i>farz</i> in education, were formulated as a basis for the further analysis. Worries are articulated about preserving Islamic values and ethics. Although ‘globalisation’ is a never heard of concept, villagers know some of its features, e.g. secularisation, individualism and consumerism, and fear these may lead to a weakened Islamic identity.</p><p>Girls’ education is generally accepted. Albeit some consider a few years enough, most consider girls’ right to education to be identical to boys’, on certain conditions. Besides security, a female teacher is the most important. However, findings from the village with a long established girl school with female teachers indicate that this is not the crucial factor. In Islamic education, girls will continuously be excluded from advanced Islamic studies since female mullahs do not exist.</p><p>Apparently, the real obstacles for girls’ education are the strictly segregated gender roles in Afghan society. Therefore, a new interpretation of <i>farz</i> is emerging, a ‘glocalised’ version. This is likely to be a decisive factor for giving girls equal access to education in both educational systems.</p>

Afghanistan has a long history of Islamic education while Western type of education (maktab) is of more recent date. The latter type of education has expanded rapidly recently. However, girls’ enrolment remains low, around 35 per cent. The present study examines children’s, particularly girls’, participation in the two educational systems. Throughout history three conflicting issues are apparent in Afghan education: state control over Islamic education, the role of Islam in education, and girls’ participation. A case study approach has been adopted providing an analysis of how history and the present globalisation processes affect current education, and how students, parents and teachers in two villages perceive the changes. The focus has been on capturing the meaning attached to education. The findings indicate high expectations on education as a vehicle to peace, enhanced morals and living standards. The traditional madrasas have declined, other forms of Islamic education have emerged. The Mosque schools are neglected by education authorities but highly esteemed by villagers. Concerns are expressed with the amount of time in maktab and with the quality of learning. The Islamic concept of farz (obligation, responsibility) puts both types of education in high demand. Dilemmas are associated with choosing between Islamic and Western type of education, applying farz to girls’ education and the encounter between Islam and globalisation. Two folk theories, one on globalisation and another on farz in education, were formulated as a basis for the further analysis. Worries are articulated about preserving Islamic values and ethics. Although ‘globalisation’ is a never heard of concept, villagers know some of its features, e.g. secularisation, individualism and consumerism, and fear these may lead to a weakened Islamic identity. Girls’ education is generally accepted. Albeit some consider a few years enough, most consider girls’ right to education to be identical to boys’, on certain conditions. Besides security, a female teacher is the most important. However, findings from the village with a long established girl school with female teachers indicate that this is not the crucial factor. In Islamic education, girls will continuously be excluded from advanced Islamic studies since female mullahs do not exist. Apparently, the real obstacles for girls’ education are the strictly segregated gender roles in Afghan society. Therefore, a new interpretation of farz is emerging, a ‘glocalised’ version. This is likely to be a decisive factor for giving girls equal access to education in both educational systems.

This research examines the effects of a daily, ritualistic, intentional practice of Sufi meditation Tamarzok, Sufi Zikr and art making in the life of a female art therapist graduate student, in a transitional professional and developmental stage of life. The general psychology and art therapy literature were examined to look at contemporary understanding in the integration of spirituality and art in mental health. A lack of information in the art therapy literature prompted the interest in the development of this study to respond to this inquiry. This art-centered research informed by a heuristic, phenomenological, dialectical inquiry of self-examination, encompassed the practice of Sufi Zikr and Sufi meditation Tamarkoz as understood from the perspective of the Sufi Order Maktab Tarighat Oveyssi Shahmaghsoudi School of Islamic Sufism, followed by art making as a way of documenting and contextualizing the qualities of the internal and external emotional landscapes to uncover themes and broaden self-knowledge in the support and enhancement of growth and well-being. The data was analyzed by looking at emergent themes. Conclusions drawn aligned the combined practices of art making and spirituality to that of a relational home where the Self and all parts of the psyche can coexist and contextualized for meanings to emerge and healing to take place. The findings of this inquiry were in overall alignment with the reviewed art therapy literature; gaps in the reviewed literature were noted in the exploration of the somatic component of the practice of art making as it relates to healing. Further research is warranted to expand and explore the data and the uncovered areas.