TEACHER TRAINING IN MALAYSIA






Country Profile
Official Name: Malaysia
Capital: Kuala Lumpur
Independence: August 37, 1957.
Geography: Area: 329,748 sq. km. (127,315 sq. mi.)
Famous Cities--Penang, Ipoh, Malacca, Johor Baru, Shah Alam, Klang, Kuching, Kota Kinabalu, Kota Baru, Kuala Terengganu, Miri, Petaling Jaya.Terrain: Coastal plains and interior, jungle-covered mountains. The South China Sea separates peninsular Malaysia from East Malaysia on Borneo.

Climate: Tropical.

Population (2009): 28.3 million.Annual growth rate: 2.0%.Ethnic groups: Malay 53.3%, Chinese 26.0%, indigenous 11.8%, Indian 7.7%, others 1.2%.

Religions: Islam (60.4%), Buddhism (19.2%), Christianity (9.1%), Hinduism (6.3%), other/none (5.0%).

Languages: Bahasa Melayu (official), Chinese (various dialects), English, Tamil, indigenous.Education: Years compulsory--6. Attendance--90.1% (primary), 60.0% (secondary). Literacy rate: 93.5%.
Services: 57%; industry--28% (manufacturing--19%, mining and construction--9%); agriculture--15%.

Government Type: Federal parliamentary democracy with a constitutional monarch. Annual real GDP growth rate: 1.7% (2009).

Natural resources: Petroleum liquefied natural gas (LNG), tin, minerals.

Agricultural products: Palm oil, rubber, timber, cocoa, rice, tropical fruit, fish, coconut.

Industry: Types--electronics, electrical products, chemicals, food and beverages, metal and machine products, apparel.

Trade: Electronic products, manufactured goods, petroleum, palm oil, liquid natural gas,
HISTORYT: The country has its roots to ancient Buddhist Malay kingdom of Srivijaya from the 9th to the 13th centuries AD. In 14 century it was captured by a powerful Hindu kingdom of Majapahit. Conversion of the Malays to Islam accelerated during 15 century with the rise of the state of Malacca under the rule of a Muslim prince. This was a main regional commercial center, where Chinese, Arab, Malay, and Indian merchants traded precious goods. In 1511 a Portuguese fleet conquered Malacca in 1511. The Dutch ousted the Portuguese from Malacca in 1641. The British gained lasting possession of Malacca from the Dutch in 1824, through the Anglo-Dutch treaty, in exchange for territory on the island of Sumatra in what is today Indonesia. British control was interrupted by World War II and the Japanese occupation from 1941 to 1945. British control was interrupted by World War II and the Japanese occupation from 1941 to 1945.
PEOPLE:Malaysia's multi-racial society contains many ethnic groups. Malays comprise a majority of just over 50%. By constitutional definition, all Malays are Muslim. About a quarter of the population is ethnic Chinese, a group which historically played an important role in trade and business. Malaysians of Indian descent comprise about 7% of the population and include Hindus, Muslims, Buddhists, and Christians. Non-Malay indigenous groups combine to make up approximately 11% of the population.Population density is highest in peninsular Malaysia, home to some 20 million of the country's 28 million inhabitants. The rest live on the Malaysian portion of the island of Borneo in the large but less densely-populated states of Sabah and Sarawak. More than half of Sarawak's residents and about two-thirds of Sabah's are from indigenous groups.
Education in Malaysia
Education in the country consist of pre-school, primary school, secondary, tertiarty and postgraduate. The Kementerian Pelajran Malaysia is responsible from pre-school to secondary school while Ministry of Higher education is liable for tertiary education.
The centralized Malaysian school system has 6 years of primary, 3 years of lower
secondary, 2 years of upper secondary, and one to two years of pre-university or
matriculation education (6+3+2). There are three types of primary schools, each providing education in 3 different medium of instruction namely Malay, Chinese and Tamil (Indian). Children start school at the age of 6, and most choose schooling in their own mother tongue particularly at the primary level. The majority of the primary school pupils continue their education at government secondary schools where the medium of instruction is Malay. The first 9 years of education is free and compulsory and pupils progress across the grade levels by automatic promotion.
Preschool Education
There is no fixed age limit however commonly children start preschool education at the age of 5 years. Schooling can begin earlier, from 3-6, in Kindergarten. Preschool education usually lasts for 2 years, before they proceed to primary school at age 7. There is no formal preschool curriculum except a formal mandatory training and certification for principals and teachers before they may operate a preschool. The training covers lessons on child psychology, teaching methodologies, and other related curricula on childcare and development. Preschool education is mainly provided by private for-profit preschools and is very expensive. However there are public institutions also provide it.
Primary
Primary Education in Malaysia consists of 6 years of education and is also referred as Standards 1 through 6. Students enter primary schools at the age of 7 and leave at the age of 12. Students are promoted to the next Standard without any examination. Until 2000, the Penilaian Tengah Sekolah (PTS) or Middle School Evaluation test was given to students in Standard 3 who passed a qualification test. Excellence in this test allowed students to skip Standard 4. However, the test was removed from 2001. At the end of primary education, students in national schools are required to undertake a national standardised test known as the Ujian Penilaian Sekolah Rendah (UPSR) or Primary School Evaluation Test. The subjects tested are Malay comprehension, written Malay, English, Science and Mathematics.
The primary education system is divided into the national schools (Sekolah Rendah Kebangsaan) and vernacular schools (Sekolah Rendah Jenis Kebangsaan) (literally national type school). The official medium of instruction in national schools is Malay. Vernacular schools generally conduct classes in Mandarin for Chinese vernacular schools and Tamil for Tamil vernacular schools. Participation in the UPSR is not compulsory, but many vernacular schools also administer the UPSR to their students as this allows for re-integration of their students into national schools for secondary education. Recently, attempts have been made to establish (Sekolah Wawasan) or vision schools. Vision schools share facilities with one or more national schools, ostensibly to encourage closer interaction.
Secondary
Secondary schooling consists of 5 years of schooling and this is referred to as Form 1 to Form 5. Public secondary schools are considered as extensions of the national schools. In Form 3, the Penilaian Menengah Rendah or Lower Secondary Evaluation is taken by students. Depending on their results, they will be streamed into either the Science stream or Arts stream. The Science stream is generally more desirable, and students are allowed to elect to go to the Arts from the Science stream, but not vice-versa. In Form 5, students are required to take the Sijil Pelajaran Malaysia (SPM) or Malaysian Certificate of Education examination, before graduating from secondary school. The SPM is the equivalent of the British General Certificate of Education 'O' Levels examination.
The UEC is available in three levels: UEC - Vocational Unified Exam (UEC-V), UEC (Junior Middle Level-JML) and UEC (Senior Middle Level-SML). The syllabus and examinations for the UEC-V and UEC-JML are only available in the Chinese language. The UEC-SML has question for mathematics, sciences (biology, chemistry and physics), book keeping, accounting and commerce are available in both Chinese and English.
Matriculation
After SPM, students would have a choice of either studying Form 6 or the matriculation (pre-university). Should they choose to continue studying in Form 6, they will also take the Sijil Pelajaran Tinggi Malaysia or Malaysian Certificate of Higher Education examination (its British equivalent is the General Certificate of Education 'A' Levels examination). Form 6 consists of two years of study which is known as lower 6 and upper 6. In general, the STPM is only useful if one desires to attend a public university. The matriculation programme has undergone some criticism as it is a general consensus that this programme is much easier compared to STPM and serves to help Bumiputeras enter the public university easily.
Tertiary
Tertiary education in the public universities is heavily subsidised by the government. Applicants to public universities must have completed the matriculation program or have an STPM grade. Excellence in these examinations does not guarantee a place in a public university. The selection criteria are largely opaque as no strictly enforced defined guidelines exists. The country has 10 local public universities, 6 private, 1 international university and more than 500 Public Higher Education Institutions. These PHEIs are private sector institutions. Higher Education includes certificate, diploma, undergraduate as well as postgraduate studies. Undergraduate studies consist of Bachelor's degree levels and professional studies while postgraduate studies consist of Master's degrees and PhD levels. Generally, higher education at the diploma level is for secondary school certificate (SPM) holders from the age of 1 7 onwards and the Bachelor's degree is for students from the age of 1 9 onwards with post-secondary qualifications such as STPM (which is equivalent to the GCE A'Level) or pre-university qualifications.


History of Teacher training in Malaysia

Emergence of Teacher Education
Prior to the establishment of existing school system focus was on religious education which was provided mainly by the mosques and at homes. After the arrival of British in 19th century existing system was replaced by Pondok schools. Establishment of these schools demanded the establishment of teachers training colleges. For this purpose many institutes like the Kolej Latihan Melayu were established in Signapore in 1878-1895. Another institute named Sekolah Latihan Guru Melayu was also opened in Taiping in 1898, but was closed soon by the establishment of Kolej Latihan Melayu was opened in Melaka in 1900. Likewise a new college named Kolej Latihan Melayu was established in Matang in 1913 and was closed after the establishment of Sultan Idris Training College (SITC) in 1922. Johor also established a teacher training institute named “Malay Teacher College” in 1919 but this was also closed in 1928 and its trainees were transferred to SITC. In 1929 a training school was established in Kota Bharu to prepare teachers for SITC. The number of trainees was low in all above institutes except for Melaka College where almost 700 teachers were trained. All of these institutes were for male and in 1921 first college was established for female teachers and this was proceeded by Johor college for female teachers in 1928. In 1935 first separate training college was established for female teachers and was named as Malay Women Teacher Training College. To cater the needs of Chinese teachers British government provided financial add for their training. Tamil teacher training institutes were also established in 1937 to gratify the needs of Tamil community. For the training of teachers of English schools two schools for established one in Kuala Lumpur in 1905 and the second in Penang in 1907.
Earlier than the Second World War, there were only two teachers training colleges for vernacular Malay education. In 1948 the Batu Lintang Teacher College, Kuching was established and the Sarawak Teachers College was established in Sibu in 1957. In addition to these the Rejang Teachers College was also established in 1966. In 1954, a Malayan Teacher Training College was established in Kota Bharu, Kelantan.
After independence to fulfill the need of increasing demand of trained teachers and to prepare for development in education sector malysian government established two Teachers Training Colleges in Britain, known as the Kirkby Teacher College (1951-1962) and the Brinsford Teachers College (1955-1964). Through the epoch of 1946-1955 there were numerous modalities of teacher education such as Simplified Normal Training Course, Weekend Teacher Training Course, Vocational Teacher Training Course and Senior Normal Class. All of these programs were closed with the establishment of twelve Day Training Centers in collaboration with Malayan Teachers Training Colleges. Now a days the Malayan Teachers Training Colleges offer several specialized courses like : The Malayan Teachers College , Penang (Mathematics and Science); The Malayan Teachers College Lembah Pantai (English, Chinese, Geography, Music); the Technical Teachers College , Kuala Lumpur (Industrial Arts and crafts); The Malayan Teachers College, Johor Bharu (Agricultural Science and Home Science); The Language Institute (Malay, History, Geography and Music).; the Specialist Teachers Training College (Commerce, Art and Crafts, Home Science, Physical Education, Audio Visual Aids and Special education for the Deaf and blind).
Afterward the Islamic Teachers Training College in addition to other colleges like the Seri Kota Training Colleges were established, responding to the expansion of schooling and need for teachers.
A school of education was established in 1963 in University of Malaya in Kuala Lumpur, to provide training for graduate teachers. In 1969, the Science University, in 1970, the National University and in 1971, the University of Agriculture also begun to establish Centers, School and Faculties of Education to train graduate teachers.
The Teacher Education Division and Teachers Colleges
The Malaysian Ministry of Education, Teacher Education Division (TED) is the department within the government which has responsibility for teacher education. It offers initial Teacher Education Programme, in-service teacher training, short courses and workshops for specialized groups. Almost all teacher trainees acquire the corpus of professional language register pertaining to teaching-learning. While primary school teachers from the national and national-type schools receive their initial training from one of the Teacher's Colleges, secondary school teachers are typically trained in one of the Faculties or School or Centers in public universities. For several decades Teacher Training Colleges focused on training non graduate teachers. Around 1989, Teacher Training Colleges began providing training for graduate teachers under the Graduate Teacher Training Scheme known in Malay as the Kursus Perkhidmatan Lanjutan Ijazah (KPLI).
Teacher Training at all levels have always been offered free for those intending to serve or those serving in public schools. While pre service teacher training candidates are paid monthly stipends, in service teachers continue to receive their salaries while in training. In the last decade or so more of the teachers who intend to serve in private schools are admitted to teacher education programmes but these candidates are charged nominal fees.
Pre service Diploma Programmes are the Malaysian Diploma in Teaching (MDT) which replaced the Certificate in Teaching in 1996, and the Postgraduate Diploma in Education. In service programmes include a Special Degree Programme, A One year specialist Certificate Course, Professional Development Programmes, the Malaysian Trainers development Programme, Special Smart School Courses and Computer Maintenance Courses. These various Programmes are also offered to participants from the private sector. Typically, assessment is continuous, based on course work and on final written examination as well as practical teaching. The contents of the Teacher Education programme include content knowledge and teaching methodology or pedagogy and Practicum. The knowledge specializations in school subjects include mathematics, science, Biology, Chemistry, Physics, Civil, mechanical, electrical and electronic engineering and Information Technology. Other subjects specializations include, Physical education, Living Skills, (Agricultural Sciences), Art education, Home Economics, Geography, History, Commerce, Accounting and Economics. Languages offered are Bahasa Melayu, English, Arabic, Chinese language. General or Global Skills are communication, Thinking Skills, IT skills and Pedagogical skills.
In 2004 the Ministry of Higher Education (MOHE) on 27 March 2004 was established. Prior to this education and training in Malaysia was entirely organized by the Ministry of Education (MOE). From 2004 on, the secondary and primary school teacher education and training were separated and given to MOHE and MOE respectively. MOE trains primary teachers via the Institute of Teacher Education (ITE) (previously known as Teacher Taining Colleges) and MOHE trains the secondary teachers via the government-funded universities.
Teacher Education Division (TED) is a section in the Malaysian Ministry of
Education, which oversees teacher training in Malaysia. The TED has various
units that help in its operations. For example, the Planning and Policy Unit plans
and determines the direction of teacher education in Malaysia. The Curriculum
Unit determines the curriculum for the different courses offered in the teacher
training colleges − the Assessment Unit handles the setting of examination
questions and marking of answer scripts as well as the awarding of the student
teachers’ grades, the Student-selection Unit conducts the aptitude tests and the
interviews and selects the candidates for the teacher training colleges. Basically,
all administrations with regards to teacher-education other than the training are
administered by the TED.
The TED is headed by a director and three deputy directors who manage the
administration of the division. There are also several assistant directors who head
the various units and these heads of units are supported by senior academic and
clerical staff. Though MOE is solely responsible for primary school teachers’
education and training and MOHE is responsible for secondary school teacher
education and training, all other affairs in relation to schools and teachers, whether
it is secondary or primary schools or teachers, fall under the jurisdiction of MOE.
Over the years teacher education in Malaysia has gone through many changes to
meet the challenges of modern times. Thirty years ago, college graduates were
conferred certificates in teaching after attending a two-year pre-service training
program. Twenty years ago the training as extended to three years and the students
were awarded a Diploma in Teaching. In the last five years efforts have been made
to award a degree for those students who pass the courses and the training program
has been extended to five and a half years. Tamil language as their medium of
instruction and the privately managed Islamic.
Apart from the MOE and MOHE, there are many other educational networks and
organizations in Malaysia that have significantly contributed to the development,
progress and quality of education in this country. These networks and Apart from the MOE and MOHE, there are many other educational networks and organizations in Malaysia that have significantly contributed to the development, progress and quality of education in this country. These networks and organizations are basically nongovernmental organizations and nonprofit-oriented bodies. These networks and organizations have contributed considerably to the national educational settings in terms of professional development of teachers by organizing various programs, activities and events.
Teacher Education Institutions
Mainly two types of teacher training institutes are providing training to teachers in Malaysia;
1. Pre-service teacher training institutes in Malaysia
In Malaysia, the training of pre-service teacher for both primary and secondary schools is mainly provided by the 28 teacher training colleges which are under the Teacher Education Division of the Ministry of Education, as well as the 11 public universities.
There are 29 Teacher Education Colleges within Malaysia providing pre-service and –in-service programmes. Most of the Teacher Colleges are generalist in nature, although there are specialist languages institutes, vocational and technical colleges, Religious Colleges, Women’s Colleges and one Science College.
There are two main types of pre-service programmes:
The Malaysian Diploma of TeachingMDT)
and the Postgraduate Diploma of Teaching (PDT).
There are also a number of twinning programmes between local and overseas universities
where selected students train to be teachers. Across Malaysia, about 4000 teachers graduate each year from the MDT and about 3000 from the PDT.
In Service Programmes
Training for in service teachers on the other hand is divided into the following
programmes
(i) Special Degree Programme (For non graduates teachers)
(ii) Special Teaching Certificate (KSPK) and, (iii) Professional Development Courses.
In service teachers who follow these training programme usually will be given a full-paid salary and training allowance (for Special Teaching Certificate Course and Professional
Development Courses) or a half-pay leave.
Admission criteria for TTIs
The postgraduate diploma of teaching entry requirements includes a Bachelors Degree from a local or overseas university or institution of higher learning and a credit in Malay Language at the School Certificate level. Malaysia is in the process of upgrading the qualification of its teachers. By 2005, all secondary teachers are expected be university graduates, and that by 2020 all teachers will be graduates. For teachers who have a three-year teaching diploma based on “O” level educational qualification, the pathway to the degree is through a pre-course 14 week in-service programme in the subject matter plus one full-time year at a teacher training college and three full-time years at a university.
Number of institutes
Pre-Service: There are 27 ITEs which are strategically located in all 14 states of Malaysia which provide both pre-service and in-service courses. In the past, the teacher training institutes were referred to as teacher training colleges. However, with the upgrading of the teacher training programs from holding diplomas to degrees, the status of the colleges has been raised to higher education institutes, and since 2006 they have been referred to as teacher training institutes.
In-Service: The 27 teacher training institutes. As for in-service training for practicing teachers, some of the universities do plan and organize short-term courses, seminars and conferences for these teachers to enhance their teaching abilities and their professional and personal development, as well as increase their knowledge. For example, the School of Educational Studies of USM conducts workshops, seminars and short courses for pre-school teachers. The Faculty of Educational Studies of UPM organizes off-shore and distance education programs
for busy teachers who are unable to attend campus-based academic programs. Almost all faculties/schools of education of the 13 universities have organized national and/or international conferences, where in-service teachers have either presented papers or participated in the conferences. This is State of Teacher Education in the Asia-Pacific Region 78 a recent trend of engagement in professional development activities by teachers in Malaysia.
Curriculum of TTIs
As Teachers Colleges were established, the colleges had their own curriculum which reflected the curriculum content of school subjects and the related respective corpus in the pedagogical fields. R. O. Winstedt, Assistant Director of Education submitted a report with suggestions for curriculum in the following categories; 1] Curriculum; 2] Vocational and Agricultural Schools; 3] Administration; and 4] Teacher Training Colleges. The curriculum for Teachers colleges includes the following proposals:
A] English should be taught to trainee teachers so that they can teach the subject in Malay schools
B] History and geography should be taught using the new text book.
C] Agricultural Science should be introduced in the teacher Training curriculum.
D] Textbooks should be written for subjects such as Geography, History, Agricultural Science and health Education.
E] To establish a teacher Training College in order to save expenses. In addition, expertise would be centrally mobilized. It was also proposed that the college provide a three year study programme for trainees' teachers.
The table provide and overview of the courses taught in Malaysian teacher training institutes over the century.


Pre service Curriculum
Program name Curriculum Major Subjects Period
Malaysian Diploma Teacher dynamics Malaya Studeis/ 6 smesters
in Teaching , English language/ 3years
professional knowledge, Islamic
major subjects, Studies/music/
teaching practice mathmetics/
science/living skills
self enrichment,

Post graduate Teacher dynamics, Malaya Studeis/ 2smesters
diploma in professional knowledge, English language/ 1year
Teaching self enrichment, Islamic Studies/
KPLI major subjects, music/mathmetics/
science/living skills/
economics/malay
literature/economics
Engineering and technology

Curriculum for in service Teacher Training





Special degree program Malaya Studeis/English 2 semesters
language/Islamic 1 year
Studies/music/
mathmetics/
science/living skills
for non graduate
teachers
Guidance and
counseling
KSPK Malaya Studeis/ 2 semesters
English language/ 1 year
Islamic Studies/
music/mathmetics/
science/living skills/
economics/malay
literature/home
economics
Engineering
technology

Professional The curriculum, Drama in Malay 14 weeks
development teacher Subject Malay language education/ courses major, Computer studies
projects dynamics Music
Teacher training
for smart schools

Conclusion
Above discussion shows that in spite of many efforts, made by the ministry of education of Malaysia, to increase efficiency of education and particularly teacher education many hindrances are still there to be removed. Malaysia is a multicultural society and this diversity has increased the complexity of the nature of teacher training programs. Although Pre service and In service teacher training is provided but there is no concept of Induction. However in addition to certain other in service training courses numerous short courses are also offered for continuous professional development. To increase productivity and feasibility of CPD the Malaysian government has established an Malaysia Open university so that the teachers can be trained at their on schools.
Refrences
Keith, M. Lewin. (n.d) The pre service training of teachers-Does it meet its objectives and How can it be improved? Back ground paper for EFA global monitoring report 2004. Retrieved December. http://www.oest.oas.org/
Hassan.Bin,Muhammad. Information and Communication technology: the role of teacher education division. Retrieved December 5, 2010. www. Unpan1.org
Sam. Chap, Lin. (n.d) A comparison of pre service Mathematics Teacher education between Malaysia and China. Retrieved December 5, 2010. www.icme11.org
USAID. Good practices and international trends of teacher accreditation and certification with analysis and recommendations for Pakistan under the Strengthening Teacher Education in Pakistan (STEP) program. www.teachereducation.net.pk
http://www.etawau.com/edu/Department/EducationSystem.htm
http://www.canterbury.ac.uk/education/malaysia.asp
http://www.state.gov/r/pa/ei/bgn/2777.html
http://eprints.qut.edu.au/
www.ibe.unesco.org/
ROSE Survey. www.uv.uio.no
http://www.seameoinnotech.org/resources/seameo_country/educ_data/malaysia/malaysia14.htm
http://www.spainexchange.com/guide/MY-education.htm
http://www.wordiq.com/definition/Education_in_Malaysia
http://www.spainexchange.com
www.Inhabitat.cominhabitat.cominhabitat.com inhabitat.com inhabitat.com inhabitat.com
www.Etftre nds.com
http://www.wissenladen.com/

TEACHER EDUCATION IN IRAN

Teacher Education/training in Malaysia
Teacher Education/training in Bangladesh
Teacher Edcuation/training in Turkey
Teacher Edcuation/training in United Kingdom
Teacher Education In Iran

Tecgnology offers a limitless possibillities for solving emerging educational

problems. Technology can support learning in following ways:

1. Active: Learners are engaged by the learning process in mindfull processing of
information and responsible for the result.

2. Constructive: Learners can accomodate new ideas into prior knowledge in
order to make sense or making meaning and try to achieve learning objectives
wilfully.

3. Conversational: Learning is inherently a social process in which learners benifit from being part of knowledge building communities both in and out of the school.

4. Contextualized: Learning tasks are situated in a meaningful real-world tasks or simulated through some problem based learning environment.

5. Reflective: Learners articulate whta they have learned and reflects on the process and decisions that are part of the process.

Although instructional technology and Educational technologies have many similarities, however they differ form each other in many respect like:
1. Educational technology has a wider concept while instructional technology is its part.
2. Goals are decided in context of social or national needs while in Instructional technology the goals are based on situational bases.
3. Outcomes are judged on the basis of national needs in educational technology while they are determined by viewing learner's specific need in instructional technology.
4. Feed back is produced on large scale in E.T while it is produced according to needs of the learner in I.T.
5. Long term planning and projects are developed in E.T while in I.T short term planning is involved.
6. E.T dealt with whoel teaching learning process while I.T is merely a part of it.
7. Curroculum is developed according to national needs in E.T while it is developed according to the needs of instruction in I.T.

Instructional and educational technology are similar in many ways;
1. Focus of both of them is to use technology as a process rather than as product.
2. The use of technological resources by the teacher enhances the learning process.
3. The use of these technological resources help th elearner to enhance his knowledge and information literacy.
4. The student is able to make real world connections through the use of technology rather
than only manipulating computers for data.
5. The teacher could create lasting relationship with the students and turn them into life long technology users.

Educational Technology is a very broad and general term that can be applied to
many types of technology used in education. In the Encyclopedia of Educational
Technology, it is defined as;
“A systematic, interactive process for designing instruction or training used to improve performance” (Walden, 2006, 1).
It simply can also be defined as ;
" The use of technology in educational settings, whether it be elementary and secondary school, colleges and universities, corporate training sites, or independent study at home”.
(Williams, Mehlinger, Powers, Baldwin, 2002, 18).
The educators refer it;
“the instructional use of computers, television, and other kinds of electronic hardware and software” (Williams, 2002, 19).

Objectives of Educational Technology
R.A sharma has presented the follwoing objectives of the educational technology:
1. To determine the goals and formulate the objectives in behavioral terms.
2. To analyse the characteristcs of the learner.
3. To organize the content in logical sequence.
4. To evaluate the learners performance in terms of achiving educatioal objectives
5. To mediate between content and resource of presentation.
6. To provide feed back among other components for the modification of learner.

Scope of educational technology
By the definition of edcuatioanal technolgy we can conclude that its scope lie in follwing four areas:
1. Planning of technology: It includes the identification and writting of teh obejctives in behavioral terms.
2. Organisation of teaching: Identification of appropriate teaching strategies.
3. Leading of teaching: Identification of appropriate communication strategies to motivate the students.
4. Controlling of teachimg: It is concerned with the evaluation and assessment of the students in terms of performance.

Instructional Technology is defined as;

“the theory and practice of design, development,utilization,

management, and evaluation of processes and resources from

learning” (Dorbolo, 2003 p. 70).

Instruction

Technology

Instructor

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Chapter One

Introducation Of of Instructional Technology

Chapter Two

Types of Instructional Technology

Chapter Three

Approaches of Instructional Technology

Chapter Four

Teaching Methods

Chapter Five

Learning in context of Instructional Technology

Chapter Six

Learning Theories

Chapter Seven

Instructional Technology In 21st century

Education in Pakistan

(policies and policy formation)

Post independence education

All Pakistan education conference 1947
After freedom in 1947 a conference was arranged to structure the education system of Pakistan. Quaid-e-azam could not attend this due to illness, but he forwarded his message which later laid down the foundation for recommendations of education policy. His message contained four major aspect;
1). Education system should suit the genius of Pakistan.
2) It should be consonant with our history and culture.
3) It should inculcate high sense of honor and integrity.
4) It should emphasis on science and technology.
The major recommendations of the conference were:
Education should be teamed with Islamic values.
Free and compulsory education in Pakistan.
Emphasis on science and technical education.
Implementation:
This policy could not be implemented properly due to increased number of immigrants and other administrative problems of new born country. So more or less british colonial system was continued.

Report on commission on national education, 1959
The commission on national education is a beacon for educational history of Pakistan because of its thorough study of Pakistani culture and need of the people.
Its recommendations were as follows:
1. Character building.
2. Compulsory primary education.
3. Subject was bifurcated in core and additional subjects.
4. National language as medium of instruction.
5. Focus on science and technical education.
6. Examination system should be combination of internal (25%) and external (75%) evaluation.
7. Elimination of illiteracy.
8. Religious education should be introduced in three stage i.e. compulsory at middles level, optional at secondary level and research at university level.
9. Establishment of university grants commission.
10. Three-year degree program.
Implementation:
Although it was an excellent policy, but it failed due to lack of proper planning and implementation. The proposal of three-year degree program created unrest among students and parents and this was withdrawn.
Education policy 1970
This policy has following salient features:
Emphasis on ideological orientation.
Emphasis on science and technology education.
Decentralization of educational administration.
Eradication of illiteracy.
Formation of national education corps.
Implementation:
This policy was not implemented due to change in government.
Education policy 1972-1980
Salient features of this policy are.
1. Promotion of ideology of Pakistan
2. Personality development.
3. Equality in education.
4. Universal education.
5. Curriculum based on socioeconomic needs of the society.
6. Integrated technical and science education.
7. Active participation of teacher, students and parents in educational affairs.
8. Nationalization of educational institutions.
Implementation:
This policy was a good approach towards betterment, but has many drawbacks due to which it cannot be achieved thoroughly e.g. universal basic education, shift towards agrotechnical studies etc.
National educational policy, 1979
In 1979 National Educational Conference was held for reviewing the education system and developed following aims:
Fostering loyalty to Islam.
Creation of concept of muslim Ummah.
Promotion of science and technical education.
Equal opportunities.
The following strategies were suggested to achieve above goals:
1. Curriculum revision.
2. Merging madarsa and traditional education.
3. Urdu as a medium of education.
4. Effective participation of community in literacy programs.
5. Linked scientific and technical education.
6. Separate instates for male and female.
7. Mosque schools.
Implementation;
This policy was not implemented properly and failed due to lack of planning and financial resources.
National education Policy, 1992-2002
This was announced in December 1992. the major aspect, aims and goals are as follows:
1. Promotion of Islamic values through education.
2. Improvement in women education.
3. Diversification of general and technical education at secondary level.
4. Demand oriented curriculum.
5. Expended span of graduation and post graduation.
6. Use of AV aids promoting private sector to participate in enhancement of literacy.
Implementation:
This policy could not be implemented due to change in political scenario of country.
National education policy 1998-2010
Major objectives of this policy were as follows;
1. To make the Quaranic principles and Islamic practices an integral part of education system.
2. To achieve universal primary education.
3. To meet the basic educational needs of every individual.
4. To expand the basic education.
5. To ensure equal opportunity of higher education.
6. Laid emphasis on diversification.
7. To make curriculum development a continuous process.
8. To introduce in-service training programs for betterment of education.
Suggestions for achievement of above goals were:
Diversification of curriculum.
Expansion and emphasis on technical and science education.
Upgrading the quality of Deeni Madaras.
Teacher training programs both pre and in service.
Introduction of idea of multiple text book.
Development of National Testing Services.
Introduction of comprehensive monitoring system.
Education sector reform 2110---2005
This originated from the policy of 1998-2010 and focuses on development of human resources. The major thrust areas of ESR are as follows:
1. Promulgation of compulsory education.
2. Free text books.
3. Equal access to opportunities of learning.
4. Improving all aspects in quality education.
5. Introduction of new educational curricula.
6. Development of training learning resources and materials.
7. Offering incentives for private sector.
8. Introduction of computer course at all levels.
9. Strengthening of research in higher education.
10. Grant for affiliation of madarsas.
Now a days draft of new educational policy of education is in process of development.

Components of Culture

Islamic culture has no impurity in itself and is unchanged since its origin. The main question is about the definition of culture. Usually culture includes literature, arts, folks, life style and political thought of a nation.
In fact culture tells us about the concepts of a nation about five questions, which helps in understanding the point of view towards life. These questions are:
a. What is the concept of that culture about universe?
b. What is the aim of life?
c.What are the beliefs of that culture?
d.What are the ethical values of that culture?
e.What is the social structure offered by that culture?
Above explanation of “culture” shows that a it has five basic components and by these it is differentiated by other cultures. These are;
1. Concept of life
2. Aims of life.
3. Basic believes and values.
4. Formation of individuals.
5. Social systems.

Chapter Four

Compulsion and freedom

The other important question raised by mediation is that is man free in his selection of doings or he is bound to follow decided path. There are two major groups of philosophers in this regard; one who believe that man is forced and helpless, while the others say that man is free in his doing. Phesagoras is in pool of first group and say this universe is like a machine and man is its part, so he has to work as machine does. But when we mediate in the universe we come to know that man is actually the center of this world not its part. So it will be wrong to resemble man with a machine. On the other hand man can not be considered to be bound with physical laws of the universe because it possess something called soul. In the same way Zenos’ theory is of cause and effect can not be accepted because there are many things, which a man do by his will.
Christen philosopher, Saint Augustine can not be said right due to many reason. Firstly, his theory is based on half- truth. He has presented the sin of Adam, but has ignored the penitence. Secondly he has imposed the sin of Adam on all human being thus support the cruelty. Thirdly he has deviated from Juses sayings on this concept. In abased period many muslim scholars also have tried to answer same question. They can be divided in two major groups. One who believe in absolute freedom of man, they are called Mua’tazila and others who believe that the man is forced and helpless against Allah’s will.
However, the holy Qur'an has presented different view from all above theories. According to it man is free, but this freedom is not absolute. He is free in selection of right and wrong. It says that man cannot do any thing against Allah’s will, but he will be rewarded of his efforts. So we can say that only the holy Qur'an can present satisfactory solutions of our problems.

Chapter Two

Position of Man In Universe


Other important question in front of man is his own existence, his position in this universe and his relation to this universe. Actually this is Socrates who raised this question. He states that humans should recognize themselves first rather then exploring matter. His slogan was “Actualize yourself”. Actually answer to this question direct us towards the formation of our behavior to this universe.
Different philosophers has tried differently to answer this question and to find the place and relation of human to this universe. Ancient philosophers says that man is reflective image of this universe and by acquiring harmony by this universe he can get pleasure. According to modern philosophers, this universe is actually a machine and human is part of it. In modern era only the Cont is a philosopher, who says that the internal values of human are also important. According to this point view, internal values of human are very important as well, who pursues him for virtue, which is obvious proof of presence of God.
We can say that philosophers are divided in three groups: first group says man is like insects and both of them have same ends. Second group says man is part of a machine and third group says that the real object and main center of universe is man. By the intellect the right and wrong of these all opinions can be judged. First group has actually humiliated the man by equalizing him with insects. The entity who is discovering many things how it can be related to insects. The second group has said is a part of machine and has subordinated him to something happening automatically, having no individual identity. Third group, however, has reasonably explained the man as center of this universe
The three celestial religions also have their own clear and solid point of view about the man’s existence and his relation to this universe. For example, according to Jews man is placed at high place and is little lower then God. According to Christians the man is criminal. Islam has very different point of view, according to it the man is actually “deputy” of God in this universe. For understanding the Islam’s point of view it necessary to understand the difference of philosophy and religion. The touchstone of philosophy is intellect, but religion only follows the laws made by Allah. These law and orders may not be proved by intellect, but they satisfy us.
Similarly man is granted by all those characteristics, which were necessary for him to perform his duty as Deputy of Allah:
First property is the freedom to act, although this freedom is not absolute and has some limits.
Secondly, the human is made “best of Creatures”.
Thirdly, three-dimensional arrangement is made by intellect, intuition and revelation. By using all these three sources man not only can actualize himself, but also can recognize his position and relation with regard to universe.
Fourthly, the man has granted the ability to subdue the universe and use it for benefits of mankind. With all these favors, he also has some responsibilities. For example; he is accountable to Allah for all of his deeds. He is given the wisdom to live as society and he has some duties to perform in this prospect.
Despite of all this, although all mankind is created by Allah, but only those who will follow his laws, will be placed in the position of “Deputy of Allah”.

Chapter Six

System of Prophethood

This means the system made by God for human guidance through prophets, reveletion and holy books. The question confronted by man is that what was the need to creat this structure while wisdom the wisdom was already given to him . The second confusion is that do the revelation and wisdom support each other or they are opposite entities. The philosopher can be divided into three groups on the basis of their answer to above questions.
First one are those according to whom although the wisdom is good source of solving human problems, but there are many issues where wisdom is failed to present any solution then revelation come forward to solve the problem. Aristotle, Plato and John lock are major supporters of this school of thought. According to second group the revelation and wisdom are two things apart from each other and it is foolish to try to find out any similarity between
them. The Pascal was the leader of this group. The third group possess the opinion that as the revelation can not be seen and can not be experienced so it is not present. They believe only in those things which are present and can be seen and proved by experience.
By critical analysis all opinion of all three groups it clears the later two groups’ opinion is based on incomplete observation and egoism. The first group, however, has adopted a reasonable approach by giving due respect to both revelation and wisdom. But here again a question arises that if both of them are equally important why we they have contradictions between themselves. Ibn-e-Temia a muslim scholar while answering this question in detail presents three reasons of contradictions. According to him both of them are strong supporters of each other and are two faces of a coin, but if we find a difference then the fault lies on our side.
He says that following can be the reason to find a contradiction,
1). The basis of bases may be wrong.
2) Analysis and comparisons of both.
3). Insufficient research on issue.
Qur'an-e-hakeem give may arguments to prove that wisdom alone is unable to solve all problems faced by man and always need some supernatural guidance in form of revelation. The revelation actually purifies the wisdom and protects it from straying by giving it direction.
According to Aristotle, it is a divine spark that complete the wisdom. But again it give rise to a question that if revelation was too much necessary then why its chain was broken and why it was stopped. The Holy Qur'an guide us that because every nation was given a different Sharia but now Islam is the only excepted religion of the universe therefore the revelation was stopped. Secondly, being a universal and eternal sharia it is secured by God himself and there is no need of any more prophets or revelation. This also prohibit the claim of new prophethood now a days.
So we can conclude that the revelation and wisdom both are necessary for human to lead his life according to Allah’s will.

Chapter Five

LIFE HEREAFTER AND THE DOOMS DAY

There is no clear answer about dooms day and life hereafter in Greek and western philosophy. They actually this question was not worth discussion to them because they first want to know what is soul and whether it is present or not, where it goes after death.
There are commonly two schools of thoughts, first one are convinced of trans-migration like Plato. According to them the soul came into this world by chance and was trapped into body, now it is trying to go back. This theory actually diminishes the concept of reward or punishment. The other group is holder of atomists theory according to which the soul is actually like an atom, when all these atoms broke the souls ends into ashes and enter into another body for survival. This is actually scientific explanation of soul, which can not be accepted by religious scholars. The Jews and Christians also presented the concept of dooms day, but this is vague and creat confusion rather than satisfaction.
The other most commonly accepted source of knowledge the Holy Qur'an has also delt with the answer and has presented more satisfying and sufficient answers to all question raised by man. In its subject of man it deals with cause of being, the nature of man and universe and also the ways of life. Its arguments are based on human nature and universal laws and strong enough. For example the main objective or cause of human creation is Allah’s worship. Now when we observe this world we see many people who do not worship Allah, but they are living good lives. So there must be a day when Allah reward the people who worshiped Him and punish those who denied his presence.
On other hand it says that this universe is not made aimlessly so if there is a aim then it generate the idea that man is not free in all aspects but is responsible for his deeds and the day accountability will be dooms day. Similarly it is demand of Allah’s greatness that the there should be a day when all those who could not find reward of there deeds in world are favored. The Qur'an also give argument from human nature by making his attention toward his own self. There is something called conscience in man who stops him from wrong doings that is actually a small judiciary in his inner self, which give evidence of dooms day. Similarly as said earlier that man is the centre of this universe and enjoy the status of “ ashraf-ul-makhloqat” so he is to be accountable to someone somewhere and that is actually life hereafter.
All above discussion indicate that actually man in itself needs and desire to have dooms day and concept of life hereafter so that he can find actual reward or punishment of his deeds.

Chapter One
GOD: PERSONALITY AND CHARACTERISTICS
(OPINION OF DIFFERENT PHILOSOPHERS)


Human being have some basic questions to answer about his creator. These are:
1 What is God and his characteristics and what may the nature of god-creator relation.
2 Can a human recognize God?
3 Do the god possess personality as do the human beings?
Many philosophers have tried to answer all these questions differently. But they have consensus about the existence of God except some secular ones. The real discussion is regarding the characteristics of god, reorganization of god and beginning of religion. Irrespective of all secular opinions of the Greek and western philosophers, holy Qur’an have differently and extensively answered all those questions raised by the philosophers when searching for the reality. For example, some philosophers say that although the god was one, but human were unaware of this.
The holy book says that the human history actually begins with ‘unity’ of god and the polytheism was introduced afterwards. A second important question is that the God does possess personality or he is only a motive force. The answer of Qur’an is that it is humans instinct that he needs ‘someone’ supernatural to him he can pray while in trouble.
The answer of third question that we can recognize God or not is also replied by Qur’an that we could recognize our God by mediating in this universe. The topic of Qur’an is not the existence or personality of god. There are many reasons of this some of which are as follows:
1 The people in that era were aware of the presence of god i.e. Jews, Christians and mushkareens.
2 All the intellectuals and scholars admit that God does exist.
3 The existence of God does not need any argumentation, the universe is main wit of this.
4 The main objective of creation of human is to obey the God not to see the God.
5 By mediation in the universe existence and recognition of god can be achieved.
6 Unity of God is actually is in fact in instinct of human.
7 Human being hate polytheism.
8 The relation of God with human is God-creator relation.
The discussion conclude that one God do exist and we can recognize is him by mediation and we ought to abide by all laws made by him.

Chapter Three

Good and bad

The third important question, the man is confronting is about good and bad. And are the good and bad two different things? Is this concept innate and inborn? Who is the creator of good and bad? Why the people have different criteria of good and bad.
Different philosophers tried to solve this problem differently. According to democrats, every thing that gives pleasure to man is good, while sophists are the followers of the theory that the man in itself possess the criteria of good and bad. Socrates says that the self-
actualization is divine spark in human, which help him to know about good and bad. According to Christian philosopher, Saint Augustine the “God” is only good. In fact it is sin of Adam that is cause of evils in this world.
By analyzing the opinions of all these philosophers it is realized that the cause of their stray for answering these questions is selection of “objects” as standard of good and bad. Also it is baseless to say that “thinking” is standard of god and bad because it is not possible to spare a man for his bad doings by considering this that he is a good or positive thinker. Similarly criteria of pleasure cannot be the standard of good and bad because these vary from person to person. Likewise if we admit that good and bad are two different entities then we have to admit that there are two Gods in this universe, which is against the theory of unity (Toheed).
The Holy Qur’an has presented his own theory, according to which God is divine good of the universe. The all goods and bads are placed in human nature and he is given freedom to choose any path. So the evil is produced by misuse of this freedom. Although, the devil mislead man by creating superstitions, but he is not the creator of evil. The man can meet the standards of good by formation of his wishes and emotions.