By Halla B. Holmarsdottir, Vuyokazi Nomlomo, Alawia I. Farag, Zubeida Desai (auth.), H. B. Holmarsdottir, V. Nomlomo, A. I. Farag, Z. Desai (eds.)
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Extra info for Gendered Voices: Reflections on Gender and Education in South Africa and Sudan
Sayed, Y. (2009). Physical access to schooling in South Africa: mapping dropout, repetition and age-grade progression in two districts. Comparative Education, 45(2), 251–263. Mundy, K. (2006). Education for all and the new development compact. International Review of Education, 52(1), 23–48. 22 MOVING BEYOND THE NUMBERS O’Dowd, M. (2009). Social cartography mapping in theory and practice: A method for visualizing discourse and social change. In H. B. Holmarsdottir & M. ), Nordic Voices: Teaching and Researching Comparative and International Education in the Nordic Countries (pp.
1984). Resources, Values, and Development. Cambridge, MA: Harvard University Press. Sen, A. (1992). Inequality Reexamined. New York; Cambridge MA: Russell Sage Foundation; Harvard University Press. Sen, A. K. (1999). Development as Freedom. New York: Knopf. Subrahmanian, R. (2005). Gender equity in education: A perspective from development. In L. Chisholm & J. ), Gender Equity in South African Education 1994–2004: Perspectives from Research, Government and Unions: Conference Proceedings (pp. 27–38).
The location of Quranic schools is also an important factor as it is always annexed to a mosque in the centre of the village or town; otherwise children travel there in groups. Quranic schools are usually established by a sheikh who is also the sole teacher of the Quran along with his assistants. Children sometimes live on the premises of the school and are supported by the sheikh, his followers and the community. This arrangement is not applied in the case of girls who live with their families and attend the Quranic school during the day.