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Conferência realizada em Monterrey, México de 6 -13 de julho de 2008. ; Mathematical activity has flourished all over the world. Such activity is organized either in formal systems of knowledge, or embedded in daily life, emerging in work, educational, leisure practices, professions, norms and artifacts. Several fields of study have contributed to uncovering the human diversity of mathematical ideas and practices, including the history of mathematics, psychology, theology, anthropology and ethnomathematics. Addressing the question, "What is ethnomathematics (how is it related to mathematics, anthropology and the politics of mathematics education?)" posed by Discussion Group18 - the role of ethnomathematics in mathematics education, this paper focuses on the relationship between anthropology and ethnomathematics, explored from the view point of their connection to the field of mathematics education. ; info:eu-repo/semantics/publishedVersion

Education currently loses human aspects (dehumanization).This is because the method that does not provide space to learners to grow according to his nature. So this study aims to (1) know the characteristics of KH Ahmad Dahlan's education; (2) to know the characteristic of humanism education from KH Ahmad Dahlan's thinking; and (3) to know the educational implications of humanist KH Ahmad Dahlan's thinking towards the progress of the nation and social change in Indonesia. In this case the researcher uses the type of library research or library research with data collection methods using documentation method. The approach used by researchers is the method of philosophical approach. From the research that researchers have done, the researchers found that (1) KH Ahmad Dahlan has an educational concept that contains the content of humanism, namely the process of education is based on the understanding that humans are creatures that have potential in them. So the essence of education is to direct that potential to be more useful for human beings; (2) the concept of KH Ahmad Dahlan's education is forming one's good behavior by maximizing the work of reason and adding the theological content in interpreting education as well as in the educational process; and (3) one of the relics of KH renewal Ahmad Dahlan is the greatest growth of the tradition of learning society.

In this introduction to the edited volume, the authors establish the theme of examining the Asian wars of the twentieth century with attention to issues of war, state terror & the civilian, the changing face of international law, & the praxis of twentieth century warfare. A discussion of state terrorism establishes a definition & typology that seeks to overcome the obfuscation of states inherent in Weber's definition. The documentation of linkages between states & terrorism challenges the argument of "terror exceptionalism," & locates relationships between nationalism & war, twentieth century total war, & technological progress. A framework of questions for subsequent articles inquires into surrounding issues of war & terrorism, justification, hegemonic verses non-hegemonic, & resistance. Tables. J. Harwell

Islamic characters must be inherent for every muslim student, and even for all the muslims. This is because characters direct behaviour and attitude in real society life that relate closely to moral values. Take the words of wisdom "If wealth is lost, nothing is lost; if health is lost, something is lost; if character is lost, all is lost, everything is lost." In the Islamic belief, the most excellent character should only be based on the Islamic character. For muslim student studying at the non-religion study program, the emphasis of the study is based on the goal for achieving learning outcomes of knowledge and practical skills, also called personal competencies. These don't relate to the Islamic character building, but it is believed as a process for character building in general means. With the "fitrah" attached to a person from birth, his heart will feel empty if it is not filled with the "Divine" or "God" aspect. In contrast, with the heavy duties and tasks related to academic courses and activities, almost no other focus is available for concerning the religion in manner. With the respect to the Law of National Education System in Indonesia, education is a process to produce graduates with excellent attitude, professional in the science and technology field and adaptable in the society. In the public higher education, the total credits that must be completed for finishing study is at least 144 credits, and only 2 credits serve for Islamic Studies, which is too few to build an excellence Islamic character. The concept proposed and already implemented by two biggest universities in Malang, Universitas Brawijaya and Universitas Negeri Malang is interconnected and interrelated between the Belief or Faith (religion sciences) to the other fields such natural sciences, economics and political sciences, social and humanity sciences and other life sciences. These should be implemented gradually and continuously as non-curricular program, involving faculty staffs, Religion Studies lecturer, and senior students as ...

It has been nineteen (19) years of special autonomy imposed in the land of Papua. But the problem of education in Papua and West Papua is not something new to hear. Papua and West Papua still rank 31 out of 34 provinces in Indonesia. Policies to improve the quality of human resources of Papuans are an important part of the framework for bringing prosperity to all Indonesians. This study uses a descriptive qualitative method. To see the results of the policy evaluation researchers used the theory of evaluation according to Willian N Dunn on four (4) criteria namely; Efficiency; Effectiveness; Leveling out; Responsiveness. Research Results: 1. The education budget allocation of 20% of the APBD is only 13% which has been realized, around 7% that has not been implemented. 2. Undergraduate Scholarship Program, Teacher Welfare Program, and Dropout Rate Program, which is implemented by the City Government of Sorong, has been running well. But there is no clear budget transparency from the Government related to these education financing programs. 3. Every year around 200 indigenous Papuan students are given scholarships. Teacher welfare has been noted but is not guaranteed. Weak economic students are given tuition fees. 4. The implementation of the education funding program by the City Government of Sorong is still unknown by all Sorong city residents, lack of socialization and some programs are still closed. Otonomi khusus sudah diberlakukan di tanah Papua selama sembilan belas tahun lamanya. Tetapi, masalah pendidikan di Papua dan Papua Barat bukan sesuatu yang baru untuk didengar. Papua dan Papua Barat masih menempati peringkat ke-31 dari 34 propinsi di Indonesia. Kebijakan untuk meningkatkan kualitas sumberdaya manusia Papua menjadi bagian penting dari kerangka kerja untuk membawa kesejahteraan bagi seluruh rakyat Indonesia. Penelitian ini menggunakan metode deskriptif kualitatif. Untuk melihat hasil evaluasi kebijakan, peneliti menggunakan teori evaluasi menurut Willian N Dunn pada empat (4) kriteria: Efficiency, Effectiveness, Leveling out, dan Responsiveness. Hasil Penelitian menunjukkan: pertama, alokasi anggaran pendidikan sebesar 20% dari APBD hanya 13% yang telah terealisasi, sementara sekitar 7% belum dilaksanakan. Kedua, Program Beasiswa Sarjana, Program Kesejahteraan Guru, dan Program Angka Putus Sekolah, yang dilaksanakan oleh Pemerintah Kota Sorong, sudah berjalan dengan baik meskipun tidak ada transparansi anggaran yang jelas dari pemerintah terkait program pembiayaan pendidikan. Ketiga, sekitar 200 siswa sudah mendapat beasiswa setiap tahun. Kesejahteraan guru telah dicatat meskipun tidak ada jaminan, sementara siswa dengan ekonomi lemah diberi biaya kuliah. Keempat, implementasi program pendanaan pendidikan oleh Pemerintah Kota Sorong masih belum diketahui oleh semua warga kota Sorong, terutama karena kurangnya sosialisasi dan beberapa program masih ditutup.

The main objective of this study is establishing patterns of higher education funding policy change in Western Europe in the period from 1980s to 2000. Patterns of change are traced using the typology of welfare state regimes developed by Esping-Andersen (1990). The main assumption is that key institutional features of a welfare regime govern reform trajectories in higher education funding policies. The study shows that regularities within regimes do exist, and they broadly conform to the welfare regime typology. However, countries do not completely conform to the types. This is partly due to the deficiency of an ideal-type classification, but more importantly it seems due to the fact that higher education funding policy cannot be fully explained by using the social policy lens. (IN CROATIAN: Uspostavljanje obrazaca promjene politike financiranja visokog obrazovanja u Zapadnoj Europi u razdoblju od 1980. do 2000. godine glavni je cilj ove studije. Obrasci promjene prate se rabeći tipologiju režima socijalne države koju je uspostavio Esping-Andersen (1990.). Osnovna je pretpostavka da glavna institucionalna obilježja režima socijalne države upravljaju razvojem reforme u politici financiranja visokog obrazovanja. Studija pokazuje da zakonitosti unutar režima postoje, te se uvelike podudaraju s tipologijom režima socijalne države. Ipak, države se ne priklanjaju tipovima u potpunosti. To je djelomično uvjetovano nedostatkom klasifikacije idealnih tipova, no još je važnije to što se čini da je to uzrokovano činjenicom da se politika financiranja visokog obrazovanja ne može u potpunosti objasniti kroz prizmu socijalne politike.)

The article discusses the theoretical and pedagogical analysis of modern tasks in the educational process, the results and effectiveness, the structure of the goal and the importance of political education in the upbringing of a harmoniously developed generation, its specific laws, principles and methods, as well as classification.

This article explores how the concepts of inclusion and experience can be approached and applied in educating children and youth about the media. Using a multiple-case study approach, we present three cases where media education programs were delivered to students in the Czech Republic. The first case is a three-month-long program aimed at nurturing students' media literacy and encouraging their civic participation. It involved 17 vocational school students (ages 17–19) at risk of social exclusion. The second case is a three-hour workshop promoting children's cooperation with their peers and civic engagement with media in a diverse society tested with 60 children (ages 10–11) in three classrooms in two public elementary schools. The third is a year-long media education program based on students' guided self-reflection on their media experiences, attended by eight students (ages 15–17) at a private high school. Despite numerous differences in the programs (goals, activities, duration, context, student demographics, etc.) and their varied approaches to promoting inclusivity and the whole student experience, we argue that each one has the potential to contribute to creating a more inclusive society that respects diversity. We also believe that longer programs would be more successful in supporting children and youths' immediate and future well-being.