This study aims to find out the concept of Child-Friendly Schools (SRA) in the perspective of Islamic education. This research uses qualitative descriptive method with case study design in Madrasah Ibtidaiyyah An-Nizhomiyah and Madrasah Tsanawiyah Depok City. Data collection is obtained from the results of several relevant review literature, interviews, documentation and observations. Data is analyzed using data reduction, followed by presentation and drawing conclusions. The results of this study stated that the child-friendly school education system implemented in madrasah Ibtidaiyyah An-Nizhomiyah and Madrasah Tsanawiyah Depok city is in accordance with the concept of Islamic education. With the implementation of Child-Friendly School (SRA) in madrasahs make madrasah ibtidaiyyah An Nizhamiyah and Madrasah Tsnawiyah depok city become excellent madrasahs because Child-Friendly Schools are not only in accordance with the concept of Islamic education but also the management in the implementation of Child-Friendly Schools ranging from planning, organizing, implementing to evaluating make certain added values in realizing child-friendly education.

The history of Medieval India had long been interpreted on two grounds basically- the age of destruction of Indian civilization by the central Asian invaders and the growth of composite culture. But the above terms reflect contradictory sense because if the advent of foreigners fully eliminated India’s glorious past then how could there be an amelioration of cultural assimilation during our period of study. In this regard, communalist modern scholars of this period can be held responsible who sought to disseminate unscientific viewpoints on both Hindu and Muslim superiority or at best with a so-called notion of “community crisis”. In fact, it is not even so hard to identify the biasness of Marxist scholars who set up dominance in medieval Indian history writing by excluding many impartial treatments. However, as a chief offshoot of this composite tradition the mystic literary practice had thrived out of Bhakti and Sufi movement which imparted the idea of love and devotion for God, simultaneously emphasized the harmonious social relationship through the spiritual dissemination of human relationship with extra-mundane world. This paper will attempt to describe the understanding of non-Muslims through the literary aspects of Delhi Sultanate period, by which the composite cultural scenario can be discernible in the making of Indian heritage. As a part of my discussion, therefore, I have decided to provide a critical analysis about the most prominent mystic author of this age- Amir Khusrau.

This article shows John Maxwell Coetzee’s shift from literary themes such as racism, discrimination and alienation to imaginative literature. The author tackles love, sex, parents-daughter issues, etc. In In the Heart of the Country (1999) [1], Coetzee presents Magda, an old South African woman who lives in her father’s isolated farms and who wants to “love and be loved”, to “need and be needed”, to cover and be covered. This old spinster yarns to be a human being before being a woman. Magda’s loneliness and madness are engendered by the death of her mother while she gives birth to an heir son to her husband. She also kills her father after having sexual intercourse with his female servant, Klein Anna.

Corruption is a vast and complex matter. It means any kinds of dishonest, defiled or illegal behavior, especially of people in authority. It is a major problem in the third world countries but it has been the burning question in Bangladesh. The list of the countries having rampant corruption is headed by Bangladesh several years. Transparency international found it as the most corrupted country. Corruption may originate from want, the immorality of people, lack of transparency, unsolved problems, unfinished works, vicious politicos, weak administration and many after relevant things. All the sectors of the government and the administration are corrupted severely as well. Taking bribe, nepotism, malpractice of power are the natures of corruption. No department of either government or non-government like ministry, office, school, college, university, law court, police station, hospital, etc. is beyond the reach of corruption. Even the victims of accident and the dying patients are not left untouched by corruption. It has become customary in our country that nothing is done without the intervention of corruption. The influential high officials and their assistants in our country adopt such techniques and pretense to materialize their ill-motives that common people who are deprived of their legal rights. Corruption has a terrible effect on all the parts of society. It leads the country to anarchism. Law and order situation become deteriorated for corruption. The difference between the poor and rich widens day by day. All the development procedures of the government become useless for the cause of corruption. However, this is a humiliating condition for us a nation. It has spoilt our image in the home and abroad. Above all, foreign donors and the investors become reluctant observing the large scale of the practice of corruption. However, the time has changed. With the same parade of the present government, all the people should voice against corruption. Nepotism, favoritism, red-tapism, biased attitude etc. should be dealt with an iron hand. Only our honest approaches can reinforce the government to ensure the good governance. Inclusion corruption begets corruption. It should be prevented urgently in all spheres of our life. Otherwise, we will fail to build up a sound and potent generation. We should look forward to ensuring corruption-free society as well as corruption free country.

This paper examines the continuing relevance of the traditional healthcare system as a disease control mechanism in colonial Southern Cameroons. Prior to the introduction of western medicine, there existed an effective traditional medical system that constituted the basis of healthcare delivery. The coming of biomedicine in a context of European colonialism opened the way for a consistent attack on indigenous healthcare practices. In most parts of Southern Cameroons, medical facilities were developed with the intent of making preventive and curative healthcare available to the local population. Surprisingly, a cross section of the indigenous population kept their trust on traditional medicine, thus permitting it to survive colonial attacks. Throughout the colonial era, traditional doctors concocted various medicinal plants and incanted spiritual forces against such dreaded diseases like typhoid, malaria, scabies, dysentery, witchcraft and other diseases whose prevalence had a negative bearing on people’s welfare. This paper explores why and how traditional medicine remained important in the lives of Southern Cameroonians despite the promotion of Western biomedicine. It builds on primary and secondary data to demonstrate that traditional medicine helped in reducing the prevalence of diseases and encouraged socio-economic development, with a resultant imprint on the livelihood of the local population. In fact, the resultant treatment of some of these diseases was beneficial to the health of the population and facilitated in many ways the social and economic development of colonial Southern Cameroons.