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Rudolf Bode's text Rhythm and its Importance for Education (published by Eugen Diederich, Jena, 1920) has both a theoretical and a practical aim: to clarify the nature of the rhythm phenomenon in order to lay down the foundations of 'Rhythmic Gymnastics'. Bode engages with the work of his contemporaries, such as Emile Jaques-Dalcroze, Karl Buecher and Ludwig Klages, and comes to identify rhythm with a continuum devoid of rationality. The text is unique in its ability to meaningfully connect such diverse fields as philosophy, gymnastics, anthropology and politics and shows, in this way, the potential of 'rhythmanalysis'.

This article argues that the rhetorical education of Isocrates can serve as a vital alternative to today's dominating trend of outcome-based education, or what Biesta calls "the learnification of education." According to Biesta, "the learnification of education" represents an individualising discourse separating the content, purpose and personal aspects of education. This article analyses "the learnification of education" primarily as a crisis of authority, with the political thinking of Hannah Arendt as a point of departure, suggesting that educational theory need to rediscover the roots of the didactical tradition in rhetorics. Thus the rhetorical education of Isocrates, based on examples and exemplary teaching, may rediscover an ancient conception of authority still relevant for our post-traditional and multicultural society. ; publishedVersion

Higher Education in Vietnam: Change and Response edited by David Sloper and Le Thac Can.

This paper examines two sets of interrelated issues informing contemporary discussions on Islam and education that take place within both Muslim majority and minority contexts. The first set of issues concerns the academic conceptualisation of the study of education within diverse historical and contemporary Islamic cultural, intellectual, political, theological and spiritual traditions. After a critical examination of the current literature, the paper suggests that &lsquo ; Islamic Education Studies&rsquo ; offers a distinctive academic framing that incorporates an interdisciplinary empirical and scholarly inquiry strategy capable of generating a body of knowledge and understanding guiding the professional practice and policy development in the field. Lack of conceptual clarity in various current depictions of the field, including &lsquo ; Muslim Education&rsquo ; &lsquo ; Islamic Pedagogy&rsquo ; &lsquo ; Islamic Nurture&rsquo ; and &lsquo ; Islamic Religious Pedagogy&rsquo ; is outlined and the frequent confusion of Islamic Education with Islamic Studies is critiqued. The field of Islamic Education Studies has theological and educational foundations and integrates interdisciplinary methodological designs in Social Sciences and Humanities. The second part of the inquiry draws attention to the lack of new theoretical insights and critical perspectives in Islamic Education. The pedagogic practice in diverse Muslim formal and informal educational settings does not show much variation and mostly is engaged with re-inscribing the existing power relations shaping the society. The juxtaposition of inherited Islamic and borrowed or enforced Western secular educational cultures appears to be largely forming mutually exclusive, antagonistic and often rigid &lsquo ; foreclosed&rsquo ; minds within contemporary Muslim societies. The impact of the educational culture and educational institutions on the formation of resentful Islamic religiosities and the reproduction of authoritarian leadership within the wider mainstream Muslim communities have not been adequately explored. The study stresses the need to have a paradigm shift in addressing this widely acknowledged educational crisis. The formation of a transformative educational culture remains the key to being able to facilitate reflective and critical Muslim religiosities, and positive socio-economic and political change in Muslim majority and minority societies. This inquiry explores a significant aspect of this crisis by re-examining the degree to which Islamic and Western, liberal, secular conceptions and values of education remain irreconcilably divergent or open to a convergent dialogue of exchange, reciprocity and complementarity. The originality of the paper lies in offering a critical rethinking of Islamic Education through mapping the main relevant literature and identifying and engaging with the central theoretical issues while suggesting a new academic framing of the field and its interdisciplinary research agenda.

"This accessible introduction to peace education and yogic science provides a toolkit to help bring contemplative peacebuilding (intervention to stop harm) practices to the classroom and community center. The latest research is presented alongside personal reflections of teachers and facilitators. Preparatory exercises and practices are included, along with creative activities for emotional grounding and stress management"--

It has been four decades since the beginning of undergraduate medical education in Nepal and more than three decades of postgraduate medical education.1 Currently, Institute of Medicine of Tribhuwan University and Kathmandu University are major institutions providing medical education in Nepal with the help of their affiliated medical colleges. Two other deemed universities, B P Koirala Institute of Health Sciences and Patan Academy of Health Sciences also have major contributions in producing medical doctors in Nepal. National Academy of Medical Sciences (NAMS) provides postgraduate and super specialty training for doctors. Nepal Medical Council is the regulatory body that lays down the guidelines, provides accreditation and supervises to ensure that the regulations are being followed.2 It also conducts licensing examination for medical doctors.Educationalists worldwide vary in their opinions on the aim of education3-8 but Salomon precisely includes almost all of them as "The aim (of education) is to equip the learner with portable chunks of knowledge, skill, and understandings that can serve in other contexts."9 Adkoli has analyzed migration of health workers in south Asia 10 and found that there was no systematically collected data regarding the extent of migration of healthcare workers and its possible impact on health care in Nepal. Nepal government spends a significant chunk of its financial resources to train doctors but many students who avail this benefit of 'scholarship' take part in the migration described in the article. Ironically, many doctors who are currently serving their motherland were either trained overseas or the ones who did study within Nepal but without availing any support from the government. When the first medical school was established in Nepal, the idea was to develop doctors who can prevent, diagnose and treat medical ailments prevalent in Nepal (Community based curriculum) and the career planning was designed in such a way that doctors were inevitably retained in Nepal. The philosophy of this system was contrary to the definition laid down by Salomon9 but it did benefit the society and the country in the long run11. Things changed gradually over time and currently the doctors produced by oldest and state funded medical colleges of Nepal are ideal for health job markets of first world countries. This suitability coupled with adverse socieo-economic and political factors of our country has led most students who become doctors by state funding opting to serve in first world countries like United States, United Kingdom, Australia and Canada.Brain drain in Health sector is a global phenomenon12, 13, but developing countries like Nepal receive maximum brunt. Lately, Nepalese medical education sector has been receiving a fair share of attention from all including media. However, it is saddening that this issue of 'brain drain' is something that had not gained any attention. Coming back to Adkoli's work, we don't even have a data on how many doctors we are losing every year?10 There have been certain restrictions and bondages but these sorts of legislations have been seen to work contrarily. What is found to be lacking is the sense of belonging and development of the feeling that 'I am important to this society and I must work for its betterment'. Most young doctors have a feeling that 'there is no one taking me seriously anyway and it doesn't really matter weather I stay or Leave'.It is high time policy makers ensure that the medical doctors that we produce from the common men's hard earned money serve the country. In addition to the legislations in the form of bondage, we should be able to install the feeling of belonging and sense of importance in the hearts and minds of these young doctors. To begin with, it would be a good idea if we start maintaining the database of the medical graduates that were and will be produced from Nepalese medical colleges; taking examples from many colleges from other countries that are doing it currently.14-16 Zimmerman's study cited earlier provides an interesting insight that medical students with pre-medical education as paramedics were twice as likely to be working in Nepal and 3.5 times as likely to be in rural Nepal, compared with students with a college science background.11 We can also include into the undergraduate medical curriculum the concepts of social ethics, moral values, social justice and the long-term benefits of serving the society and the country that has invested so much for their education.

The relationship between education, class and labour force entry is examined. The first section reviews some of the ways in which the role of the educational system in industrial societies has been interpreted. The second section presents data on class differences in educational experience, job choice, and the outcome of the transition process.