Conference
Undefined
ID: <
http://hdl.handle.net/2078.1/180676>
Abstract
The dissemination and local application of comprehensive educational standards has led, over the last two decades, to different reactions from local actors, which can be recorded on a continuum ranging from active application of these standards to passive compliance (Imaniriho, 2015a), including forms of local reownership of standards (Charlier, 2004; LEWANDOVSKI, 2011), ruse (Imaniriho, 2015b), local “debrouilli” (Reed-Danahay, 2007), contestation and refusal, etc. As these reactions show the limits of a standardised model of education, which is universal and universal and tries to hold up, they are unable to organise themselves in such a way as to lead to forms of resistance organised at regional level. This communication proposes to observe the extent to which the logic of West African stakeholders reflects the presence of counter-hegemonic alternatives in the field of education, within the meaning of Gramsci (1971). Based on the study of the functioning of the coranic school in Senegal, we look at the type of epistemology underlying this non-formal model of education, which has been outside the control of the authorities since colonial times. This analytical approach does not refer in any way to any form of proselytism, where the aim would be to encourage the spread of these alternatives and the delegation of Western standards of education. Nor is it intended to support the utopia of a ‘miracle’ solution, namely the peaceful coexistence of counter-hegemonic and hegemonic models, where they will enjoy the same equality of demonstration. We agree with Derouet (2005) which emphasises the importance of identifying and analysing these educational counter-models in the critical theoretical renewal of the sociology of education. The value of our approach would therefore be to better understand the power relations between the two models of education.