Available evidence suggests that Islamic (or Quranic) schools, as the primary contemporary example of indigenous schooling, have made major changes in various countries where they remain active. These include changes in the nature of instruction, style of teaching, and teacher corps. In general, these changes have been made in response to social and economic demands and may be thought of as supporting the overall process of development while simultaneously supporting the needs of the various Islamic communities where the schools are situated. In terms of children's learning, evidence suggests that, where such schools take the form of preschooling or after-school (parallel) classes, this additional education is of substantial value to children who do not or cannot attend secular government primary schools, and it would be of value to children who may already attend some form of government primary schooling. Teachers and classrooms are often supported by a combination of donations from individual patrons and from the Muslim community. Although exact figures are unavailable, indigenous schools unquestionably cost a small fraction of what a government school would cost for an equivalent number of hours of teaching on a per pupil basis. Substantial improvements could be made in these schools if an appropriate and sensitive investment strategy were established. (YLB)