Papers by Amani Abdel Rahman
General Education in Sudan, 2008
Education is not neutral, it is the picture and reflection of the
State.
Economic, social and p... more Education is not neutral, it is the picture and reflection of the
State.
Economic, social and political changes that occur in
specific society influence education because educational policies
in specific time express and show the aim of strata and class that
rules the society.1 The time we live is the time of current
revolution of science and technology, boom of knowledge and
globalization where knowledge is not restricted by boarders
throughout the five continents and where knowledge is not
subjected to any kinds of permission.2 One of the sequences of
the revolution of science and technology is the communication
revolution that changed the world into one small village where
any researcher throughout the world is entitled to and has access
to recent researches in his field.3 Under this situation, the issue
of education in Sudan jumps to the surface.
Sad realities prevail when education in Sudan is
considered:
-One of these realities is that over 50% of Sudanese
children who are entitled to education are not in schools.4
-High percentages of Students dropout. It is estimated that
in 1984 that the percentages of dropout reached 40%.
this percentage increased due to retreat of the state from
providing free education since 1992.
-Students who are enrolled in schools lacked trained teachers,
accurate curriculums basic instruments, let alone computers.6
-Curriculum is lagged behind and suffers weakness and is
inadaptable to new concepts of scientific technological
revolution. It lacks awareness with issues such as Human
Rights, woman status and environment.7 Curriculum is centered
around Arabicization and Islamization that neglect African
component of Sudanese culture, which threat the Sudanese
national unity.8 It is worth to mention that this curriculum was
not changed even after Nivasha Peace Agreement (CPA).
-Curriculum does not encourage creativity as it depends of
reciting by hearts, not thinking or development of mental
abilities.
-Current curriculum in Sudan is very poor as it adopted
integration methods where three disciplines such as geography,
history and science are collected together in one discipline
known as Man and the world
-Students have to pay for books, electricity, water, chalk and
examinations. That led to broadening the gap between the haves
and haves not, as those who do not pay will not be able to
continue their studies
Evolution of Salafi Ansar Al Sunna: Under the Ingazh Regime up to Now, 2020
The fact that Islamic studies and studies of Islamic
phenomena are relatively recent (started aft... more The fact that Islamic studies and studies of Islamic
phenomena are relatively recent (started after the
Iranian Revolution in 1979), have its impact on the
scarcity of studies and the weakness of scientific
approaches that deals with the different Islamic
phenomena (here the rise of Salafism). I found that
there is scarcity on researches conducted on Salafism in
general and Salafism in Sudan in particular. I think that
it is very vital to study the growing Salafi phenomenon
in Sudan at this particular moment of history because
Sudan is becoming gathering point/pass point for the
Salafis and Salafi-Jihadists in the region (such as Boko
Haram, Al Shabab etc). This research is trying to
answer the question that why the Sudanese Salafi Ansar
al Sunna are finding new grounds. Studying this
phenomenon, this research is trying to fill this
important gap.
Gender and Media in Sudan: An Analysis, 2016
This paper studies the situation of gender and media in Sudan. The study is motivated by the abil... more This paper studies the situation of gender and media in Sudan. The study is motivated by the ability of women in Media/Social Media to overcome restricted laws in Sudan as they appeared as Media and Political actors.
There is a clear link between the development of Social Media and women's empowerment. Women become more active with Social Media. With the development of Media under Globalization, the ordinary citizens become journalists themselves through interacting via Social Media. This fact led Women to be active in Journalism and blogging.
Also Social Media changed the State-citizen relationship and at the same time changed the nature of gender relations. It starts a process of bridging the gap between men and women with regards to state and political activism. Gender gaps declined with the development of Media/Social Media.
Drafts by Amani Abdel Rahman
General Education in Sudan , 2008
Education is not neutral, it is the picture and reflection of the
State.
Economic, social and p... more Education is not neutral, it is the picture and reflection of the
State.
Economic, social and political changes that occur in
specific society influence education because educational policies
in specific time express and show the aim of strata and class that
rules the society.1 The time we live is the time of current
revolution of science and technology, boom of knowledge and
globalization where knowledge is not restricted by boarders
throughout the five continents and where knowledge is not
subjected to any kinds of permission.2 One of the sequences of
the revolution of science and technology is the communication
revolution that changed the world into one small village where
any researcher throughout the world is entitled to and has access
to recent researches in his field.3 Under this situation, the issue
of education in Sudan jumps to the surface.
Sad realities prevail when education in Sudan is
considered:
-One of these realities is that over 50% of Sudanese
children who are entitled to education are not in schools.4
-High percentages of Students dropout. It is estimated that
in 1984 that the percentages of dropout reached 40%.
The Muslim Brothers Movement in Sudan: From The Reconciliation 1977 to The Uprising 1985, 1988
The subject matter of this dissertation is the study of the Muslim Brothers organization in the S... more The subject matter of this dissertation is the study of the Muslim Brothers organization in the Sudan as social, economic and political entity.
The period of the study is limited between the years 1977-1985, although the historical background may touch upon facts and incidents that took place some years earlier than1977. Due to the fact that the Muslim Brothers Movement did not originate in the Sudan, the study lightly touches upon its roots in Egypt.
Between 1977-1985, it is assumed that, the movement entered into the most important part of its history. That was the time when the movement joined Numaryi's regime after the National reconciliation in 1977.
It is assumed that during this period, the movement succeeded in infiltrating and making a strong hold in the students unions. Senior members of the movements held important positions during May regime, thereby influencing political, economic and legal decision. This dissertation tries to verify such assumptions.
Thesis Chapters by Amani Abdel Rahman
The Sammaniya Tariqa in Sudan: Doctrine and Politiics, 1997
The Sammaniyya tariqa represents one of the most important
Sufi turuq in modern Sudan. The import... more The Sammaniyya tariqa represents one of the most important
Sufi turuq in modern Sudan. The importance of the Sammaniyya tariqa
lies in the fact that it is one of the Sufi turuq lies in the fact that it is one
of the Sufi turuq that shaped the nature of Islam in Sudan. Moreover, it
reflects the process of Sudanization of an orthodox Sufi-’Ulama tariqa,
that was founded in Hijaz.
This dissertation tries to study the doctrine and politics of the
Sammaniyya tariqa. It intends to study to what extent the revivalist spirit
which characterized the Sammaniyya tariqa in the Hijaz is influenced by
the local culture.
The Sammaniyya tariqa inspite of being a Sufi-’Ulama tariqa, when
entered Sudan was subjected to a localization process. As a result of this
localization process, the Sammaniyya tariqa acquired Sudanese culture
and heritage. This localization in the Sudanese society was achieved by
the Sudanese founder of the tariqa, Ahmed Al-Tayyib Al-Bashir.
Though the localization of the Sammaniyya tariqa was a two-way
direction, i.e. in one side it injected a new spirit in the Sudanese Sufism
and on the other side, it was influenced by the local tradition, yet it is
found that the influence of the local tradition is stronger. As a result of
this localization process, the Sammaniyya doctrine was subjected to
different interpretations.
Another basic question considered by this dissertation is why the
Sammaniyya tariqa during the nineteenth century was transformed into a
militant tariqa? The Sammaniyya tariqa represented the base and support
for the movement of Muhammad Ahmad (the Sudanese Mahdi). In other
words, the Sammaniyya tariqa to grow and develop inspite of banning
Sufi tariqas during the Mahdist State.
The Sammaniyya tariqa, similar to the eighteenth and nineteenth
centuries Sufi turuq, is characterized by a high level of individualism.
This individualism is clearly seen in the writings of Al-Samman (founder
of the tariqa in the Hijaz). Later it was developed by Ahmed al-Tayyib al
Bashir, who entered the tariqa in the Sudan.
Uploads
Papers by Amani Abdel Rahman
State.
Economic, social and political changes that occur in
specific society influence education because educational policies
in specific time express and show the aim of strata and class that
rules the society.1 The time we live is the time of current
revolution of science and technology, boom of knowledge and
globalization where knowledge is not restricted by boarders
throughout the five continents and where knowledge is not
subjected to any kinds of permission.2 One of the sequences of
the revolution of science and technology is the communication
revolution that changed the world into one small village where
any researcher throughout the world is entitled to and has access
to recent researches in his field.3 Under this situation, the issue
of education in Sudan jumps to the surface.
Sad realities prevail when education in Sudan is
considered:
-One of these realities is that over 50% of Sudanese
children who are entitled to education are not in schools.4
-High percentages of Students dropout. It is estimated that
in 1984 that the percentages of dropout reached 40%.
this percentage increased due to retreat of the state from
providing free education since 1992.
-Students who are enrolled in schools lacked trained teachers,
accurate curriculums basic instruments, let alone computers.6
-Curriculum is lagged behind and suffers weakness and is
inadaptable to new concepts of scientific technological
revolution. It lacks awareness with issues such as Human
Rights, woman status and environment.7 Curriculum is centered
around Arabicization and Islamization that neglect African
component of Sudanese culture, which threat the Sudanese
national unity.8 It is worth to mention that this curriculum was
not changed even after Nivasha Peace Agreement (CPA).
-Curriculum does not encourage creativity as it depends of
reciting by hearts, not thinking or development of mental
abilities.
-Current curriculum in Sudan is very poor as it adopted
integration methods where three disciplines such as geography,
history and science are collected together in one discipline
known as Man and the world
-Students have to pay for books, electricity, water, chalk and
examinations. That led to broadening the gap between the haves
and haves not, as those who do not pay will not be able to
continue their studies
phenomena are relatively recent (started after the
Iranian Revolution in 1979), have its impact on the
scarcity of studies and the weakness of scientific
approaches that deals with the different Islamic
phenomena (here the rise of Salafism). I found that
there is scarcity on researches conducted on Salafism in
general and Salafism in Sudan in particular. I think that
it is very vital to study the growing Salafi phenomenon
in Sudan at this particular moment of history because
Sudan is becoming gathering point/pass point for the
Salafis and Salafi-Jihadists in the region (such as Boko
Haram, Al Shabab etc). This research is trying to
answer the question that why the Sudanese Salafi Ansar
al Sunna are finding new grounds. Studying this
phenomenon, this research is trying to fill this
important gap.
There is a clear link between the development of Social Media and women's empowerment. Women become more active with Social Media. With the development of Media under Globalization, the ordinary citizens become journalists themselves through interacting via Social Media. This fact led Women to be active in Journalism and blogging.
Also Social Media changed the State-citizen relationship and at the same time changed the nature of gender relations. It starts a process of bridging the gap between men and women with regards to state and political activism. Gender gaps declined with the development of Media/Social Media.
Drafts by Amani Abdel Rahman
State.
Economic, social and political changes that occur in
specific society influence education because educational policies
in specific time express and show the aim of strata and class that
rules the society.1 The time we live is the time of current
revolution of science and technology, boom of knowledge and
globalization where knowledge is not restricted by boarders
throughout the five continents and where knowledge is not
subjected to any kinds of permission.2 One of the sequences of
the revolution of science and technology is the communication
revolution that changed the world into one small village where
any researcher throughout the world is entitled to and has access
to recent researches in his field.3 Under this situation, the issue
of education in Sudan jumps to the surface.
Sad realities prevail when education in Sudan is
considered:
-One of these realities is that over 50% of Sudanese
children who are entitled to education are not in schools.4
-High percentages of Students dropout. It is estimated that
in 1984 that the percentages of dropout reached 40%.
The period of the study is limited between the years 1977-1985, although the historical background may touch upon facts and incidents that took place some years earlier than1977. Due to the fact that the Muslim Brothers Movement did not originate in the Sudan, the study lightly touches upon its roots in Egypt.
Between 1977-1985, it is assumed that, the movement entered into the most important part of its history. That was the time when the movement joined Numaryi's regime after the National reconciliation in 1977.
It is assumed that during this period, the movement succeeded in infiltrating and making a strong hold in the students unions. Senior members of the movements held important positions during May regime, thereby influencing political, economic and legal decision. This dissertation tries to verify such assumptions.
Thesis Chapters by Amani Abdel Rahman
Sufi turuq in modern Sudan. The importance of the Sammaniyya tariqa
lies in the fact that it is one of the Sufi turuq lies in the fact that it is one
of the Sufi turuq that shaped the nature of Islam in Sudan. Moreover, it
reflects the process of Sudanization of an orthodox Sufi-’Ulama tariqa,
that was founded in Hijaz.
This dissertation tries to study the doctrine and politics of the
Sammaniyya tariqa. It intends to study to what extent the revivalist spirit
which characterized the Sammaniyya tariqa in the Hijaz is influenced by
the local culture.
The Sammaniyya tariqa inspite of being a Sufi-’Ulama tariqa, when
entered Sudan was subjected to a localization process. As a result of this
localization process, the Sammaniyya tariqa acquired Sudanese culture
and heritage. This localization in the Sudanese society was achieved by
the Sudanese founder of the tariqa, Ahmed Al-Tayyib Al-Bashir.
Though the localization of the Sammaniyya tariqa was a two-way
direction, i.e. in one side it injected a new spirit in the Sudanese Sufism
and on the other side, it was influenced by the local tradition, yet it is
found that the influence of the local tradition is stronger. As a result of
this localization process, the Sammaniyya doctrine was subjected to
different interpretations.
Another basic question considered by this dissertation is why the
Sammaniyya tariqa during the nineteenth century was transformed into a
militant tariqa? The Sammaniyya tariqa represented the base and support
for the movement of Muhammad Ahmad (the Sudanese Mahdi). In other
words, the Sammaniyya tariqa to grow and develop inspite of banning
Sufi tariqas during the Mahdist State.
The Sammaniyya tariqa, similar to the eighteenth and nineteenth
centuries Sufi turuq, is characterized by a high level of individualism.
This individualism is clearly seen in the writings of Al-Samman (founder
of the tariqa in the Hijaz). Later it was developed by Ahmed al-Tayyib al
Bashir, who entered the tariqa in the Sudan.
State.
Economic, social and political changes that occur in
specific society influence education because educational policies
in specific time express and show the aim of strata and class that
rules the society.1 The time we live is the time of current
revolution of science and technology, boom of knowledge and
globalization where knowledge is not restricted by boarders
throughout the five continents and where knowledge is not
subjected to any kinds of permission.2 One of the sequences of
the revolution of science and technology is the communication
revolution that changed the world into one small village where
any researcher throughout the world is entitled to and has access
to recent researches in his field.3 Under this situation, the issue
of education in Sudan jumps to the surface.
Sad realities prevail when education in Sudan is
considered:
-One of these realities is that over 50% of Sudanese
children who are entitled to education are not in schools.4
-High percentages of Students dropout. It is estimated that
in 1984 that the percentages of dropout reached 40%.
this percentage increased due to retreat of the state from
providing free education since 1992.
-Students who are enrolled in schools lacked trained teachers,
accurate curriculums basic instruments, let alone computers.6
-Curriculum is lagged behind and suffers weakness and is
inadaptable to new concepts of scientific technological
revolution. It lacks awareness with issues such as Human
Rights, woman status and environment.7 Curriculum is centered
around Arabicization and Islamization that neglect African
component of Sudanese culture, which threat the Sudanese
national unity.8 It is worth to mention that this curriculum was
not changed even after Nivasha Peace Agreement (CPA).
-Curriculum does not encourage creativity as it depends of
reciting by hearts, not thinking or development of mental
abilities.
-Current curriculum in Sudan is very poor as it adopted
integration methods where three disciplines such as geography,
history and science are collected together in one discipline
known as Man and the world
-Students have to pay for books, electricity, water, chalk and
examinations. That led to broadening the gap between the haves
and haves not, as those who do not pay will not be able to
continue their studies
phenomena are relatively recent (started after the
Iranian Revolution in 1979), have its impact on the
scarcity of studies and the weakness of scientific
approaches that deals with the different Islamic
phenomena (here the rise of Salafism). I found that
there is scarcity on researches conducted on Salafism in
general and Salafism in Sudan in particular. I think that
it is very vital to study the growing Salafi phenomenon
in Sudan at this particular moment of history because
Sudan is becoming gathering point/pass point for the
Salafis and Salafi-Jihadists in the region (such as Boko
Haram, Al Shabab etc). This research is trying to
answer the question that why the Sudanese Salafi Ansar
al Sunna are finding new grounds. Studying this
phenomenon, this research is trying to fill this
important gap.
There is a clear link between the development of Social Media and women's empowerment. Women become more active with Social Media. With the development of Media under Globalization, the ordinary citizens become journalists themselves through interacting via Social Media. This fact led Women to be active in Journalism and blogging.
Also Social Media changed the State-citizen relationship and at the same time changed the nature of gender relations. It starts a process of bridging the gap between men and women with regards to state and political activism. Gender gaps declined with the development of Media/Social Media.
State.
Economic, social and political changes that occur in
specific society influence education because educational policies
in specific time express and show the aim of strata and class that
rules the society.1 The time we live is the time of current
revolution of science and technology, boom of knowledge and
globalization where knowledge is not restricted by boarders
throughout the five continents and where knowledge is not
subjected to any kinds of permission.2 One of the sequences of
the revolution of science and technology is the communication
revolution that changed the world into one small village where
any researcher throughout the world is entitled to and has access
to recent researches in his field.3 Under this situation, the issue
of education in Sudan jumps to the surface.
Sad realities prevail when education in Sudan is
considered:
-One of these realities is that over 50% of Sudanese
children who are entitled to education are not in schools.4
-High percentages of Students dropout. It is estimated that
in 1984 that the percentages of dropout reached 40%.
The period of the study is limited between the years 1977-1985, although the historical background may touch upon facts and incidents that took place some years earlier than1977. Due to the fact that the Muslim Brothers Movement did not originate in the Sudan, the study lightly touches upon its roots in Egypt.
Between 1977-1985, it is assumed that, the movement entered into the most important part of its history. That was the time when the movement joined Numaryi's regime after the National reconciliation in 1977.
It is assumed that during this period, the movement succeeded in infiltrating and making a strong hold in the students unions. Senior members of the movements held important positions during May regime, thereby influencing political, economic and legal decision. This dissertation tries to verify such assumptions.
Sufi turuq in modern Sudan. The importance of the Sammaniyya tariqa
lies in the fact that it is one of the Sufi turuq lies in the fact that it is one
of the Sufi turuq that shaped the nature of Islam in Sudan. Moreover, it
reflects the process of Sudanization of an orthodox Sufi-’Ulama tariqa,
that was founded in Hijaz.
This dissertation tries to study the doctrine and politics of the
Sammaniyya tariqa. It intends to study to what extent the revivalist spirit
which characterized the Sammaniyya tariqa in the Hijaz is influenced by
the local culture.
The Sammaniyya tariqa inspite of being a Sufi-’Ulama tariqa, when
entered Sudan was subjected to a localization process. As a result of this
localization process, the Sammaniyya tariqa acquired Sudanese culture
and heritage. This localization in the Sudanese society was achieved by
the Sudanese founder of the tariqa, Ahmed Al-Tayyib Al-Bashir.
Though the localization of the Sammaniyya tariqa was a two-way
direction, i.e. in one side it injected a new spirit in the Sudanese Sufism
and on the other side, it was influenced by the local tradition, yet it is
found that the influence of the local tradition is stronger. As a result of
this localization process, the Sammaniyya doctrine was subjected to
different interpretations.
Another basic question considered by this dissertation is why the
Sammaniyya tariqa during the nineteenth century was transformed into a
militant tariqa? The Sammaniyya tariqa represented the base and support
for the movement of Muhammad Ahmad (the Sudanese Mahdi). In other
words, the Sammaniyya tariqa to grow and develop inspite of banning
Sufi tariqas during the Mahdist State.
The Sammaniyya tariqa, similar to the eighteenth and nineteenth
centuries Sufi turuq, is characterized by a high level of individualism.
This individualism is clearly seen in the writings of Al-Samman (founder
of the tariqa in the Hijaz). Later it was developed by Ahmed al-Tayyib al
Bashir, who entered the tariqa in the Sudan.