Introduction Oman is a developing country in the Middle East, located in the Arabian Peninsula. It is bordered by the United Arab Emirates, Saudi Arabia, Yemen, and the Arabian Sea. According
The status of gifted Education in the Sultanate of Oman
Fatma Anwar Al-Lawati,
Ministry of
education, Oman
CHAPTER TWO
TALENT DEVELOPMENT AROUND THE WORLD
PEDRO SÁNCHEZ-ESCOBEDO 2013
http://www.cpti.com.mx/publicaciones/LIBRO.pdf
Introduction Oman is a developing country in the Middle East, located in the Arabian Peninsula. It is bordered by the United Arab Emirates, Saudi Arabia, Yemen, and the Arabian Sea. According to Oman’s Ministry of Information website, Oman’s population is estimated at 2,331,391, half of which fall under the age of 15 years. In Oman, public education is free from first grade to the end of secondary education. In 1997, the ‘Basic Education’ system replaced the three levels of ‘General Education’: Elementary, Middle, and Secondary. Basic education comprises two cycles: the first cycle covers grades 1-4 and the second cycle covers grades 5-10. The two cycles are followed by post basic education or secondary education. Historically, the school system in the Muslim/Arab world is based on traditional/ Qur’anic schools, which have recently received negative publicity and criticism from the Western media (Boyle, 2006). These schools, fortunately, played a significant role in the Muslim Arab world, including Oman. Prior to 1970, there were three forms of schooling in Oman: Qur’anic schools, Almasjid schools, and private schools (Ministry of Education, 2010). For many generations, these schools “continued the march from generation to generation to graduate scientists and leaders where these schools and mosques accounted, for time immemorial, to the graduation of many scientists, literates and talented individuals, who enriched our heritage treasures” (Ministry of Education, 2010).
The role of the three forms of schools in the Omani cultural is highlighted in the following section.
Qur’anic Schools
Historically, education in Oman was limited to the Qur’anic schools. These were held in various locations including Masjids, teachers’ houses, and social gathering places known as “Sablah.” The schools hosted students from different age groups; the younger of which were not segregated. Women played the role of teaching youngsters while the older boys were taught by a male teacher. Female after certain age were not expected to continue in formal education; however, by that time, children could recite the whole book of Qur’an. Evidently, these schools focused primarily on teaching the Qur’an and some even taught Arabic, mathematics, and poetry. A Qur’anic school was called “kutab”. Most educated women attend Qur’anic schools. These schools are ussualy named after the founder teacher, such as Mu’allima Aminah School in Suwaiq. Boyle (2006) indicated that the Qur’anic schools instructed mixed-aged groups of boys and girlsfor a couple of hours a day, usually between the sunset and evening prayers, rarely using whole group instruction but rather working with individuals and small groups, listening to recitations, making corrections, and occasionally, “meting out sharp slaps on the hands with wooden sticks for those boys who misbehave” ( p.484).
Almasjid schools
Almasjid schools are considered to be the formal schooling system prior to 1970. Almasjid schools were part of the Mosques where students learnt Qur’an, math, Arabic reading, writing, grammar, poetry, and some advanced Islamic studies. Educating males was the specific goal of these types of schools. Students’ ages ranged between 6-14 years. Almasjid schools relied on one teacher who taught all the subject areas. Generally, a single group of students was taught by a teacher and an assistant teacher. In addition, older or more advanced students taught the lower levels. Almasjid schools were located in various areas of the Sultanate of Oman including the capital, Muscat, and Nizwa, Bohla, and Sohar.
Private education
Unlike traditional Qur’anic schools and Almasjid schools that were found in almost every part of Oman, private schools were mainly found in the capital area —more specifically in Mutrah. Classes in these schools were also taught by a single teacher and a teacher assistant, who was employed by the school teacher, usually the school owner. Students in these private schools were from different age groups. They were grouped by gender at an older age; however, most girls stopped attending schools once they reached puberty. Several well-known teachers in the Mutrah used to run such schools.
There is an important point that has been highlighted by Boyle (2006) in her study investigating the Qur’anic schools “kuttabs” in three countries; Morocco, Yemen, and Nigeria. She noted that:
While Islamic education has a narrower initial focus and broadens over time, Western education begins with a broad focus and moves toward a narrower specialization. In the Islamic tradition, children start with the very specific (i.e., the Qur’an) and, throughout the course of their studies, increase their focus to include a broader and broader range of topics. Conversely, in the West, children tend to start out with a wide variety of subjects to study— science, math, language, gym, art, music, social studies—and specialize as they get older, during their high school and/or university education. (p. 485).
Gifted education
In 2009, a Memo was circulated throughout the Ministry of Education (MOE) searching for a word that would adequately describe exceptional or gifted students. The Ministry of Education concluded that the word “Mujeedeen” best describes such students. This is an Arabic word that means to be “Glorious.” The Arabic word for gifted students is “Mawhubeen”, which originates from the word “mawhibah” and is used in most Arabic speaking countries. However, the word “Mujeedeen” is unique to Oman and carries a greater aspect on exceptional and above average children. Hence, one may assume that this word has a broader definition than the word “Mawhobeen.” Furthermore, the word “Mujeedeen” was recognized by the MOE as the only word to be used in all formal documents to describe exceptional and high-achieving students. Since this word for exceptional and above level children took place in the education system in Oman, no further efforts were made to accommodate these (Mujeedeen) students.
Historically, several strategies were used in teaching students throughout the different types of schools. Some aspects of curriculum differentiation were found in the teaching methods of the teachers at the schools.
According to Tomlinson (2001), differentiation is probably more reminiscent of the one-room schoolhouse than of individualization. This model recognizes that teachers “need to work with the whole class, sometimes with small groups and sometimes with individuals” (p. 2). Such variations observed in different classrooms were the basic structure of those schools.
Students in such schools were expected to work individually on the task and at the same time they were instructed by the teacher in a small group of the same level to work on a similar task. For example, in the Qur’anic schools, students would take turns reading a “Sura” (a chapter of the Qur’an) and would later meet with the teacher to have their performance assessed and obtain feedback.
Another new practice in the area of gifted education is the concept of mentoring. According to Clasen and Clasen (2003), the concept “of mentoring is a timeless and universal means of nurturing potentials, it comes to us across centuries and from almost all cultures in which the master takes on the role of mentor to a promising novice” (p.254).
In the nineteen seventies, the economy of Oman grew by means of oil money, which was used for the construction of all aspects of the country’s infrastructure in order to catch up, in particular, with the surrounding Arabian Gulf countries. The education sector drew the greatest attention of the government and, as a result, several schools were built. At that time, the Omani education system, to some degree, took some steps in the area of gifted education as a result of the rapid change in the country’s economy. This was evident with the opening of a school for females and also through the practice of skipping grades.
In 1981, the first school for gifted/achiever female students was established. Students were accepted to this particular school based solely on their test scores at the end of sixth grade. The school was unique as it boasted exceptional services toward its students. It was an excellent step up in gifted education in Oman. Unfortunately, the school did not last very long as the focus of the school changed into that of a regular public school.
Oman’s formal public schooling began in the late 1960’s. At that time, there were only three schools that offered education for a very small percentage of the population. By the 1970s, educational opportunities expanded rapidly and many students enrolled for the first time. Hence, the strategy of grade skipping was introduced in the Omani education system in order to quickly build manpower for the development of the country. Grade skipping is an economical way to challenge gifted students. Gifted students have the opportunity to skip one or more grade levels; thus accelerating their education while challenging themselves. Grade skipping was introduced at that time to satisfy the needs of students who were not totally illiterate because of prior informal schooling. Every student in that situation was asked to take a comprehensive exam of the grade that he/ she was intending to skip. If the students passed the exam, they would be moved to a higher-grade level. This practice satisfied the needs of the expanding government and the emerging economy by increasing literacy rates and quickly training a working population. However, with a stabilized economy, this option is no longer offered. Despite the lack of gifted education or any recognition for gifted students in the Omani educational system, the educational curriculum is built upon several strategies that may serve all students in developing the critical thinking skills, problem solving strategies, and creativity.
The impact of culture and religion
Oman’s unique and strategic geographic location in the Middle East, bordered by Saudi Arabia toward the West and facing Iran across the narrow Strait of Hormuz and on the other side of the Indian Ocean, placed Oman in the center of the Middle East region.
Arabs migrated to Oman from the 9th century BC onward; and conversion to Islam occurred in the 7th century AD. Muscat, the capital of the geographical area known as Oman, was occupied by the Portuguese from 1508 to 1648. Then it fell to the Ottoman Turks, but in 1741, Ahmad ibn Sa’id forced them out, and his descendants rule Oman today (Omani Ministry of Information). The rich Omani history and the natural geographic situation among different civilizations such as the Indian and Persian civilizations, has contributed significantly to the Omani culture.
Islamic teaching emphasizes that knowledge “ilm” plays a vital role in a Muslim’s life. This has a significant effect on the value of education in the Omani culture. For Muslims, as Husain and Ashraf (1979 cited in Hilgendorf, 2003) stated, “God is the source of the knowledge, by knowing more Muslimsfelt they were drawing near to God’ (p.11).
Islam encourages its followers to pursue knowledge as the first revelation, “Proclaim! (or read!) in the name of thy Lord and Cherisher who created” (96:1).1 The act of knowledge in Islam is treated as an act of worship. In the “Hadith”, which are the sayings of Prophet Mohammad (pbuh)2 , it is stated that “seeking knowledge is a duty on every Muslim man and woman”. The Islamic act encourages its followers to pursue knowledge because it forms the basis of the search for truth, ethics, and wisdom (Daud, 1989 cited in Hilgendorf, 2003).
According to Al-Lawati (2003) “an Islamic recommendation in every aspect of Muslim life cannot be understood independently from its connection to the almighty Allah (God). Likewise, Islamic educational elements are built upon the belief in the ultimate power of almighty Allah, the creator of everything in this globe.” Therefore, a Muslim child begins his knowledge by memorizing short verses of the Holy Qur’an at an early age.
According to Boyle, memorization and understanding are often considered to be opposites. In Islamic education, memorization of the Qur’an is generally considered the first step in understanding (not a substitute for it), as its general purpose was to ensure that sacred knowledge was passed on in proper form so that it could be understood later.
Daniel A. Wagner quotes the most influential Muslim jurist and theologian, ALSufi al-Ghazali, who pointed out almost a millennium ago that memorization of the Qur’an was a first step to learning, and did not necessarily preclude comprehension later on. “The creed ought to be taught to a boy in the earliest childhood, so that he may hold it absolutely in memory. Thereafter, the meaning of it will keep gradually unfolding itself to him, point by point, as he grows older. So, first, is the committing to memory; then understanding; then belief, certainty and acceptance.” (p. 488).
Attitude and perception toward Gifted Education in Oman
Despite the lack of formal services for gifted students in the Sultanate, the limited research that has been done in this field indicates a positive attitude of people toward gifted education. Previous research explores Omani schools administrative attitudes in relation to gifted education. Findings indicate that administrative figures within a school with a degree in Education tended to have more positive attitudes than those with no degree in education (Al-Lawati, Al-Hamdan, 2007). In a recent study, Al-Lawati (2010) researched the citizens of the Arabian Gulf’s perceptions regarding gifted education and concluded that most of them have a positive perception toward gifted education. Furthermore, findings suggest that most people would support special schools for gifted students. However, lack of teachers and well trained counselors in the field of gifted education prevent their ability to distinguish between gifted students and underachievers. As a result, no special attention has been given to the needs of gifted over achieving students (Al-Lawati, 2005).
References
Al-Lawati, A. Fatma, AL_Hamdan S. “ The Attitude of Omani Administrators Towards Gifted Education.” Presented in “Ninth Wallace Research Symposium on Talent Development, The University of Iowa, Iowa. May, 2008.”
Al-Lawati, F. (2003). Exploring Gifted Education Programs, Services, and Practices in Islamic Schools in the United States. Dissertation Abstracts International, 64(12).
Al-Lawati, F. (2005). Gifted Underachiever Students in the Second Circle of the Omani Education System. Presented in The 11th Annual ShareIndiana Conference on Parenting and Teaching Gifted Children, Muncie, IN. October, 2005.
Al-Lawati, Fatma (1020). The Concept of Elitism in GCC. Presented in The “Building Mathematical and Scientific Talent in the BMENA Region” Amman, Jordan, Sep. 26: 29, 2010.
Boyle, H. N. (2006). Memorization and Learning in Islamic Schools. Comparative Education Review, 50 (3) 478-495.
Clasen, D., & Clasen, R., (2003). Mentoring the Gifted and Talented. In. N. Colangelo, & G. Davis, (Eds.), Handbook of Gifted Education. (pp. 254-267). Pearson Education, Inc.
Hilgendorf, E. (2003). Islamic Education: History and Tendency. Peabody Journal of Education, 78 (2) 63-75.
Ministry of Education. (2001). A glance at the development of education in the Sultanate of Oman. Retrieved October 11, 2010, from http:// www.moe.gov.om/portal/sitebuilder/sites/eps/english/ips/right_menu/ edu_system/eduinoman1.aspx.
Tomlinson, C. A. (1995). How to differentiate instruction in mixed-ability classrooms. Alexandria, VA: Association for Supervision & Curriculum Development.
Westberg, K. L., Archambault, F. X., Jr., Dobyns, S. M., & Salvin, T. J. (1993). The classroom practices observation study. Journal for the Education of the Gifted, 16(2), 120-146.
Yusuf ‘Ali, A. (1995). The meaning of the Holy Qur’an. Beltsville, MD: Amana.
1 The Holly Qur’an is arranged in 114 Surahs (chapters). Each Surah consists of a number of Ayah (verse). The most convenient form to name Surah and Ayah is (96:1) which means the number 96 Ayah from the first Surah (As in the Christian Bible). 2 To show their respect, Muslims use the phrase “Peace be upon him” after they say or write Prophet Mohammad’s name. In this research, I have chosen to indicate this with the parenthetic phrase (pbuh). A similar phrase “Peace be upon him” is used whenever Muslims say or write the names of other prophets.
