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Regulation of informal education stipulated in the Law on National Education System No. 20 of 2003 Article 27, namely: 1) informal education activities carried out bythe family and the environment in the form of learning activities independently, 2) Results of education referred to in subsection (1) is recognized equal to formal and informal education after students pass the exam in accordance with national standards of education, 3) provisions regarding the admission of informal education as referred to in paragraph (2) shall be regulated further by a government regulation. Implementation ofinformal education the most obvious is through the family, because the family is the lead agency and the first for children's development. Parents should be able to be a parent of intelligent loving that can be realized in the form of: 1) facilitating children to grow and be happy, 2) train independence, 3) instilling confidence, 4) help facilitate reading books that are useful, 5) invite children to play wholeheartedly, 6) facilitates to communicate, solve problems, make decisions, 7) invites move or move, 8) guiding when watching television.Keywords: regulation, informal education, informal education implementation

Résumé Graeme Tiffany traite des recherches récentes sur le travail de proximité des jeunes. Tout en identifiant les caractéristiques d'une pratique correcte, il attire l'attention sur les tensions créées par la politique sociale. Les éléments bureaucratiques paraissent à la fois gêner la capacité des travailleurs à faciliter la construction de liens sociaux de voisinage et, dans certaines circonstances, augmente l'exclusion sociale des jeunes mêmes avec lesquels ces praticiens devaient travailler.

Reuven Kahane's code of informality, which identifies and defines eight "internal structural components," provides one of the few theoretical guides in the field of informal education. As a contribution to the development of a theoretical basis for empirical studies in this field, we wanted to uncover the underlying structural organization of these internal structural components. In a multidimensional analysis of Kahane's data, we found this structure of Kahane's eight components of informality along two axes. The first represents objects to which the structural components are applied: group, content, and activities. The second axis illustrates the components'expected impact–a process beginning with identification, moving through experimentation, and culminating in commitment. The process of experimentation represents a major contribution to the field on Kahane's part and is especially relevant to an understanding of education in a "postmodern" era. However, we found two gaps in the structure, possibly indicating missing components. Further analysis suggests that three of the components (modularity, pragmatic symbolism, and voluntarism) form a foundation of this structure and may be the minimal requirements for an understanding of informal activities and organizations.

Present research examines political socialization trends among student populations in Kosovo (N = 303). The study examines the variables influencing and determining political interest trends in students, initially hypothesizing that variables such as formal education and socioeconomic status will shape political interest trends. As expected, formal education settings that endorse political discussions resulted in students reporting higher rates of political interest. Surprisingly, the present study found a gender effect on political interest with female students reporting lower rates of political interest compared to male students. Since this study is the first to address the topic of political interest among students in Kosovo, it does bridge the existing gap in research. To that end, the study also addressed a gap in international literature by examining the role of informal learning. Results indicate that role models are strong agents of socialization, more specifically parents and professors were strong predictors of political interest levels in participants.Related Articles
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The conflicts associated with the memory of the Holocaust in Poland reflect educational gaps in the Polish education system (lack of bad memory). Comparison with other similar studies in Europe and beyond allows one to reveal affinities and divergences in patterns of behaviour in various states in relation to the historical past, social identity and collective memory. This text looks at the consciousness of young Poles, in terms of attitudes toward Jews, the Holocaust and memory of the Holocaust. The data presented are the preliminary results of the author's longitudinal study "Attitudes of Young Poles to-ward the Jews and the Holocaust". Quantitative and qualitative studies include field studies and participant observation of educational projects in Tykocin, Treblinka, Warsaw, Lublin, Bodzentyn and Kielce. The number and scope of initiatives in Poland attempting to bring back the memory of Jewish neighbours indicate that civic institutions and individuals are intensifying their efforts to teach their fellow citizens about the Holocaust, however their impact should be assessed in detail.

Recent studies show a worrying complacency of chil dren and Young people with the use of violence as a practice to get their wishes. Saving the debate and disagreement among researchers aboutthe nature of the influence of television, we assume the perspective that, in any case, the issue of the impact and treatment of television content is a civic issue, not merely scientific. No doubt television, with its formidable resources, is a powerful educational agent, and children and adolescents are large consumers of this medium. Along with this, a history of repeated and persistent violations by broadcasters of their self-commitments and regulations in communication and protection of minors regarding the issuance of inappropriate content for training in child protection schedules are factors that seem unrelated to this scenario. A television violence that is absent of pain and consequences, justifiable and attractive features favors its imitation and influence. These are old allegations of extremely important educational and social issues that don't seem to deserve the attention of agents responsible for the protection and education of children and adolescents. Teachers, parents, associations of viewers, media companies, government and society in general must address their commitment from their fields ofcompetence.

Bali having many literary work in form of lontar which is stored in a library or collection of personal. Overall, it cannot be known for certain but mostly to lack of care. The lontar contain to the transcendent value the teachings of Hinduism that can be implemented in life. This research revealed about the preservation of cultural and Hinduism through the efforts of lontar digitalization which is then associated with the role of Hinduism informal education especially at Puri Gede Kerambitan. The focus of research are: lontar digitalization process, the role of the lontar digitalization to Hinduism informal education, and the efforts that supports lontar digitalization. The purpose of this research are: provides a description of lontar digitalization at Puri Gede Kerambitan, explaining the role of the process of lontar digitalization to Hinduism informal education and provides a description of supporting efforts lontar digitalization. Disclosure of research results was done through qualitative arguments. The results of this study indicate that are (1) Lontar is cultural documentation of the past that is highly valued. The preservation of lontar by doing lontar digitalization can provides a description about the conversion of the lontar into the form of digital image by using digital equipments. Lontar digitalization as a positive step to save the literature about culture and Hinduism that is highly valued; (2) Lontar digitalization has a positive for the process of Hinduism informal education by applying values of Hinduism directly during the performance of lontar digitalization; (3) Puri Gede Kerambitan gives full support to the lontar digitalization process that has been conducted by outsiders. But the Government support is still not maximum yet to the preservation of culture and Hinduism. The efforts made by various parties were the overview of insights and viewpoints that support the preservation of lontar through lontar digitalization.

La vida cotidiana supone una socialización, que puede ser destructiva o constructiva y perfeccionadora, aunque no tenga una intención educativa, pero si construye a la persona y la perfecciona se suele llamar educación informal. A principios del siglo XX se crea en BËGICA el método educativo la revisión de vida, que parte de la vida cotidiana, desde la cual Floro se inició como educador-educando, que nosotrosreivindicamos para el siglo XXI. La actual vida cotidiana, suele ser una forma desocialización competitiva, agresiva y antidemocrática impulsada por la globalización neoliberal, pero puede ser vivida desde una socialización cooperativa hacia la justicia, que puede perfeccionar a los participantes como una educación informal potenciadora de la persona ciudadana soberana y de la democracia. ; Everyday life involves a process of socialisation, that can either be destructive or constructive and advancing, even if it has no explicit educational intentions. But if it develops and rounds us, we would tend to refer to it as informal education. The early 20th Century saw the birth in Belgium of the educational method life revision , which bases itself on everyday life and from which Floro initiated, as educator-educating, whatwe now demand for the 21st century. Modern daily life is more often than not acompetitive, aggressive and antidemocratic socialisation process, driven by the interests of neoliberal globalization. But it could be a just and cooperative experience. A processof informal education which stimulates democracy and develops its participants as citizens.