2017.15-Ismi, Yusuf, Supartiningsih UPI ICTVET.
PROCEEDINGS OF THE 4TH UPI INTERNATIONAL CONFERENCE ON TECHNICAL
AND VOCATIONAL EDUCATION AND TRAINING (TVET 2016), 15–16 NOVEMBER 2016,
BANDUNG, INDONESIA
Downloaded by [TVET UPI] at 23:44 26 September 2017
Regionalization and Harmonization
in TVET
Editors
Ade Gafar Abdullah & Tutin Aryanti
Universitas Pendidikan Indonesia, Bandung, Indonesia
Agus Setiawan
Universitas Pendidikan Indonesia, Bandung, Indonesia
Maizam Binti Alias
University Tun Hussein Onn, Johor, Malaysia
Cover illustrations:
Villa Isola.
Villa Isola is one of Bandung’s colonial heritage, which was designed by C. Wolff Schoemaker (1882–1949),
commissioned by D.W. Berretty (1890–1934) in 1932. It is located in Universitas Pendidikan Indonesia
Bumi Siliwangi campus and has served as its landmark. The building, designed using Nieuwe Bouwen
style, was originally Berretty’s residence but handed over to the university as the university was established
as Teachers Education College in 1954.
Downloaded by [TVET UPI] at 23:44 26 September 2017
Photographer: Agus Juhana
Routledge is an imprint of the Taylor & Francis Group, an informa business
© 2017 Taylor & Francis Group, London, UK
Typeset by V Publishing Solutions Pvt Ltd., Chennai, India
Printed and bound in Great Britain by CPI Group (UK) Ltd, Croydon, CR0 4 YY
All rights reserved. No part of this publication or the information contained herein may be reproduced,
stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical,
by photocopying, recording or otherwise, without written prior permission from the publisher.
Although all care is taken to ensure integrity and the quality of this publication and the information
herein, no responsibility is assumed by the publishers nor the author for any damage to the property or
persons as a result of operation or use of this publication and/or the information contained herein.
Published by: CRC Press/Balkema
Schipholweg 107C, 2316 XC Leiden, The Netherlands
e-mail: [email protected]
www.crcpress.com – www.taylorandfrancis.com
ISBN: 978-1-138-05419-6 (Hbk)
ISBN: 978-1-315-16656-8 (eBook)
The Human Resource Management (HRM) professional competency standard in Indonesia:
How should HRM lecturers address it?
M.C. Sondari, H. Koesmahendra & W.O. Zusnita
69
Social and cultural issues
Profile of learning that develops mathematics creativity of junior high school students
Alimuddin & S. Asyari
75
Entrepreneurial intentions: A review of self efficacy of tourism vocational school students
A. Ana, Y. Rostika, Y. Rahmawati & R. Hurriyati
79
Downloaded by [TVET UPI] at 23:44 26 September 2017
Photovoice as promotion media to grow empathy leads to a non-discriminating treatment
against people living with HIV/AIDS
A. Demartoto, R.B. Soemanto & S. Zunariyah
81
Finding Sudalarang as an architecture vocational village
D.P. Mulyana, L. Widaningsih & T. Megayanti
85
Perception of vocational high school students on the transformation of local wisdom value
E.E. Nikmawati, I. Widiaty, R. Hurriyati & Y. Achdiani
89
Developing content of curriculum based on local wisdom in a vocational high school
I. Widiaty, I. Kuntadi, Y. Achdiani & A. Ana
93
Developing training and vocational education for achieving gender equality
I.D.A. Nurhaeni, Y. Kurniawan & Supartiningsih
97
The development of Indonesian textbooks-based collaborative learning to strengthen
character education: A case study on vocational education in Sebelas Maret University
K. Saddhono & P.Z. Diana
English as a second language for an international nursery student in United Kingdom
Mukhaiyar, S. Utari & R. Mukhaiyar
Confirmatory factor analysis of trans-adapted generalized trust belief scale in Bahasa
Indonesia on poor adolescents in vocational high schools
N. Astiyanti, D. Harding & E. Fitriana
Traditional game to educate togetherness by Anak Bawang Community
S.H. Pujihartati & M. Wijaya
The participation of surakarta children forum in annual community consultations on
development planning as democratic education media
S. Yuliani, R. Humsona & R.H. Haryanti
Towards collaborative governance for conflict resolution of diverse interest groups
Sudarmo
103
107
115
121
125
129
Teaching innovations in TVET
Vocational students entrepreneurial personality analysis through application of self-designed
project learning model
A. Hamdani, A. Djohar, B. Darmawan & A. Hadian
137
Teaching factory development model to improve the productive capability of vocational
education students
A. Sutopo, A. Rahman & D. Mulyana
141
The socio-cultural learning in an Indonesian Polytechnic
A. Abduh & R. Rosmaladewi
The development of an android-based English vocabulary introduction education game
for early childhood
A.B. Utomo, G.D. Robbani & S. Nurmasitah
vi
145
149
Regionalization and Harmonization in TVET – Abdullah et al. (Eds)
© 2017 Taylor & Francis Group, London, ISBN 978-1-138-05419-6
Developing training and vocational education for achieving gender
equality
I.D.A. Nurhaeni
Public Administration Study Program, Universitas Sebelas Maret, Surakarta, Indonesia
Y. Kurniawan
English Department, Universitas Sebelas Maret, Surakarta, Indonesia
Supartiningsih
Department of Education, Youth and Sports, Demak Regency, Indonesia
ABSTRACT: Developing values of gender equality in an Islam-based region is difficult. The objective of this study is to evaluate the implementation of training and vocational education, that is,
Gender-Responsive Family Education (GRFE), in actualizing gender equality, embracing variables of
Communication, Resources, Disposition and Bureaucratic Structure. This research was conducted in five
Community Learning Activity Centers in Demak Regency, Central Java, Indonesia. The data was gathered using focus group discussion and participatory observation. The analysis technique employs interactive
analysis of Miles and Huberman’s models. The result reveals that the effective communication between
program managers and religious leaders, the availability of human resources understanding religion and
gender, the utilization of religion-based preschools, household-based productive economic efforts, and
active husbands’ involvement in designing programs, are considered good practices of the implementation
of GRFE. To make the program more quickly and equally implemented in various religion-based areas,
educating and training about gender to religious leaders and preschool teachers become important.
1
INTRODUCTION
1999; Abouchedid, 2007; Self & Grabowski, 2009;
Vasi, 2010; Ozcan et al., 2011; Tamuri, 2013;
Haghighat, 2014; Pan, 2015). Paternalistic culture
and religious faith always position men at a higher
position than women. One of the arguments holds
implicit gender discrimination, focusing on women’s
physical personality characteristics and domestic
responsibility, related to reinforcing its explanation
‘why women cannot compete as successfully as men
and why their economic contribution is still lower
than men’s.’ Another argument states that women’s ‘emotional characteristic’ is used to rationalize
why women are not promoted to the top position
requiring many efforts and rational decision-making, which is not women’s emotional characteristic
(Ozcan et al., 2011). Furthermore, it is stated that
women are impacted by discriminative behavior in
organizations in various aspects, covering open discrimination, sexual harassment, and the glass ceiling phenomenon. Vasi (2010) stated that Muslim
women have more time to become leaders, but in
practice they frequently get marginal roles.
In contrast, Sidani (2005) stated that Islam gives
higher spiritual, social, political and economic
rights to women compared to the previous period.
Vasi (2010) stated that women have more possibility to attend religious services more regularly
Indonesia has developed a program to achieve
gender equality in the family since 2006, namely
Program Pendidikan Keluarga Berwawasan Gender
(Gender-Responsive Family Education), then
shortened to GRFE program. It was developed by
Indonesia’s Ministry of Education based on the
reality that women’s participation in development
and the position of women in public organizations
are lower than that of men. The GRFE program is
an effort to make families understand their rights,
obligations, and male and female roles, so that
gender equality in families can be achieved. In its
implementation, the GRFE program is integrated
through life skills education to families.
The family has an important role to shape the
good character of individuals and to institutionalize the value equality and equity among the members of the family (Puspitawati, 2012). By having
socialization and implementation of this value in
the family, they can develop non-discriminative
behaviors so that they can achieve a high level of
education and choose the various kinds of job
without gender stereotyping.
The effort to achieve gender equality in the family
is not easy because of culture and religion (Wadud,
97
Downloaded by [TVET UPI] at 23:55 26 September 2017
decisions must be transmitted to the appropriate
personnel clearly, accurately, and consistently. The
second is the available resources which facilitate
their administration, including staff, authorities and
facilities. The third is the disposition of implementers. If implementers are well-disposed towards a
particular policy, they are more likely to carry it out
as the original decision makers intended. But when
implementers’ attitudes or perspectives differ from
the decision makers’, the process of implementing
a policy becomes infinitely more complicated. The
fourth is bureaucratic structure. Two prominent
characteristics of bureaucracies are Standard Operating Procedures (SOPs) and fragmentation. SOP
is a routine that enables public officials to make
numerous everyday decisions. Fragmentation is the
dispersion of responsibility for a policy area among
several organizational units.
and more possibility to contribute their time and
donate their money to religious-based activities.
Bala (2010) stated that Islam supports equality on
women’s rights.
Moreover, Tamuri (2013) stated that the formal education system, especially schools, in most
developing countries has overtaken nearly all family roles in educating the young generation. What
is more, Islamic educators have become important
figures in developing young generations. Therefore, they require sufficient preparation in order to
effectively fulfill their responsibility. For these reasons, the implementation of the GRFE program
should be done with smart strategy.
This article aims at studying the implementation
of the GRFE program in Demak regency, Central
Java, Indonesia. Demak regency was intentionally selected because it has strong Islamic religious
values. From this study, it is expected that the best
practice of the implementation of the GRFE program, within the context of society having strong
Islamic faith, can be formulated.
3
RESULTS
3.1 Communication
2
It was found that CLACs have clear standards
and targets in implementing the GRFE program.
The standards and targets have been set out since
CLACs propose funding to the Ministry of Education and Culture. They then receive some reviews
from a gender expert team, and then the reviewed
result is determined as the guidance for carrying
out the GRFE program.
A number of those things determined in the
standard of GRFE are as follows: the first is a
target standard, that is, the families are required
to be financially disadvantaged, having high risk
in gender inequality, and having school-aged children, either living in rural or urban areas. The priority was awarded to participants who had high
motivation to participate in the program. Second,
that the learning material standard has adhered to
the guidance: the embracing of Democracy and
Basic Human Rights, Gender Equality and Concept, Life skills (academic, personal, social and
vocational), and parenting. Moreover, that learning materials have been suitable for the local potential. Third, that the learning process standard has
adhered to the guidance where the learning process
was conducted by using an active learning and participation approach to the principles of equality,
and more practices than theories. The tutors and
the source persons mastered their field of knowledge. The learning groups were divided into two or
three groups, and the learning venue was suitable
for the local condition. The learning and training
activities adhered to the competency standard.
Fourth, that the competency standard of the participants has adhered to the guidance.
METHOD
Demak regency was elected due to three considerations: first, it has a low Gender-related Development
Index (GDI) and Gender Empowerment Measure Index (GEM) in Central Java, Indonesia (GDI
in 2013 was 88.98 and 89.28 in 2014, whilst GEM
in 2013 was 69.33 and decreased to 66.60 in 2014
(KPPA & BPS, 2015)). Second, it has implemented
gender mainstreaming in Education since 2012,
in accordance with the Regulation of Education
Minister Number 84 Year 2008 on Gender Mainstreaming in Education. Finally, Demak regency is
one of the cities in Indonesia having high potential
to have conflict due to its strong Islamic culture.
Five CLACs (Community Learning Activity Centers) in Demak regency were intentionally selected
since they had implemented the GRFE (GenderResponsive Family Education) program, namely
(CLAC) Surya Alam, Nurul Insan, Latansa, Arrafat
and Ngudimulyo.
The data was collected by using focus group
discussion and participatory observation. The
analysis technique employs interactive analysis of
Miles and Huberman’s models.
The variables which were used in assessing the
implementation of the GRFE program are divided
into four categories, that is, communication,
resources, the disposition of implementers, and
bureaucratic structure (George III, E, 1980).
According to George III, E (1980), the first
requirement for effective policy implementation is
communication, as those who implement a decision
must know what they are supposed to do. Policy
98
In the CLACs carrying out GRFE which use Productive Economic Effort strategy, the SOPs always
start with counseling, practices and assistance in
producing productive economic efforts, such as
producing nuggets or meatballs. The materials
on family and gender were inserted in-between,
whereas the religious-based CLACs always begin
with Islamic learning activities and then give
motivation and endorsement of gender integration within their activities. CLACs which focus on
preschool, applied SOPs by teaching children to
read the Qur’an whilst their parents were invited
to be given some materials on the importance of
integrating gender equality in looking after the
children in the family. Fragmentation was done by
making labor division among the Ministry of Education and Culture of the Republic of Indonesia at
the central government level, the educational institution at the regency level, the CLACs carrying out
GRFE, and partner institutions such as Gender
Studies Centers at universities.
In the implementation of GRFE, CLACs
referred to the developing strategy of the Community Education Program developed by the Directorate of Community Education—the Ministry of
Education and Culture of the Republic of Indonesia (2010 and 2014), covering (1) various resources
such as facilities, learning materials and research
collaborations; (2) process integration, covering
data gathering integration, integration of program—socialization activity, assignment integration, acknowledgment and reward.
The clarity of the standards enables program
implementers to communicate the program appropriately and consistently.
Downloaded by [TVET UPI] at 23:55 26 September 2017
3.2
Resources
The study results found that the educational institutions carrying out the GRFE program have sufficient human resources. They are comprised of
religious leaders understanding about gender, parents understanding the necessity of gender equality within the family, husbands getting involved
in productive economic effort development, and
support of public bureaucrats in accompanying productive economic effort and non-formal
institutional support (groups of Islamic religious
learning and family welfare groups/PKK). The
involvement of human resources actually leads to
the use of the existing public facilities, For example, the co-usage of the meeting room in conducting training, and the utilization of public facilities
and working equipment.
3.3
4
4.1
The role of religious figures in Islam
The success of the implementation of GRFE in
Demak regency was highly influenced by the intensive communication among Islamic figures, educational institutions and society. Islamic figures who
understand the values of gender equality were very
dominant in supporting the success of the program. The importance of religious figures in supporting a program was stated by Tamuri (2013),
Arat (2010) and Bala (2010). They stated that
the role of religious educators is very important
because parents entrust their children’s education
to them. Meanwhile Islam tenets have not only
explicitly endorsed the equality for women but also
strongly advocated and stood up for their rights.
The insight that Islam actually endorses gender
equality has countered the statements of Wadud
(1999) and Self and Grabowski (2009), that Islam
has negative influence towards gender equality.
The disposition of implementers
The disposition of implementers in implementing
the GRFE program has been in line with that of
the policy makers. This occurred because of the
intensive communication pattern and coordination
between the central decision maker and decision
makers in the local area (between the Ministry of
Education and Culture, and the educational institution at the regency level) twice a year. Whereas at
the level of implementer the same attitude and perspective of CLAC managers and the target groups
have also been developed. With the implementer
disposition being in line with that of in the top
level, the implementation of the GRFE program
became easier.
3.4
DISCUSSION
4.2
Parents’ role
Parents have an important role in implementing the
GRFE program. Rinaldo (2008) said that Islamic
revival has brought democratization of religious
knowledge and authority. This enables religious
parents to integrate gender equality values into
their children’s education. Moreover, according
to Eirich (2012), parents’ religiosity has influence
towards children’s behavior, even if the children
are not religious themselves. This can be done by
giving religious advice to their children.
Bureaucratic structure
It was found that the GRFE program implementers
have had SOPs and conducted responsibility fragmentation among the existing organizational units.
The SOPs developed by the GRFE program implementers were suited to their own characteristics.
99
Downloaded by [TVET UPI] at 23:55 26 September 2017
The importance of the parents’ role in planting the values of gender equality can be seen from
Hannum’s studies (2009). According to Hannum
et al. (2009), ‘A number of rural families think that
sons have more reliability on education and capability than daughters.’
The different supports towards girls and boys
were shown in Monin’s studies (2008): ‘The results
supported that people perceive more responsiveness
from female family members than from male family
members. These associations were mediated by felt
and perceived intimacy, dependence, and obligation,
but not liking.’ Moreover Monin, et al. (2008) found
that ‘Women may typically be involved in more mutually responsive family relationships than are men,
meaning that they are in relationships characterized
by both more communal responsiveness to family
members and receiving more communal responsiveness from family members.’ Hoag (2014) found out
that ‘mothers, communicate more with children than
fathers, teach their children how to relate to others
socially (including being sensitive), as well as how to
manage their emotions.’ In addition, Levin and Currie (2010) found out that ‘The parent-child relationship mediates the effects of poverty on child well-being
and good parenting practices are believed to lessen the
impact of marital conflict.’
In order to avoid or to lessen discriminative
treatment to children in families, mothers’ education is very important (Charak & Koot, 2014).
Moreover, they stated that ‘Parental level of education especially maternal education is another factor which has received much attention in the ield of
child abuse and neglect.’
Struffolino et al. (2015) suggested that ‘The
intersection of gender and education for family life
courses is highly context-speciic. They further suggest that different patterns of assortative mating
play a key role for gender differences in family life
courses.’
4.3
Husband’s support
Husband’s support has strong influence in the
changes of structure of role division leading to
gender equality. The research result of Lotfizadeh and Hanzaee (2014) revealed that ‘the power
of wives in families is significantly greater than
previous decades and this issue has influenced and
changed family structure.’ Pan’s research (2015) in
Turkey suggested that ‘gender equality remains elusive in a nation where secular and Islamic ideologies
compete and produce different solutions to ongoing economic, socio-cultural and political issues.
Women’s entrepreneurship has emerged as an important solution toward gender equality and economic
development.’ Mayrhofer’s research (2008) showed
that ‘The work life of the partners and their career
orientations are important factors influencing the
form of family responsibility.’ Moreover, Huffman
et al. (2014) discovered that ‘Men and fathers suggests that their gender roles are expanding to include
responsibilities beyond the workplace to the family domain, it is critical to understand how fathers
manage the work-family interface.’ Furthermore,
Abouchedid (2007) suggested that ‘Socialization
(siblings, parents and groups) and life experiences
contribute to the formation of gender role attitudes
as well as to their transmission across generations in
which children model their attitudes and behaviors
on those of significant others, particularly, mothers.’
4.4
Family economic role
Marks et al. (2009) stated that ‘women and men
who have higher educational attainment and income
express more egalitarian gender role orientations.’
Moreover Marks et al. (2009) stated that ‘Consistent with a social learning perspective, children from
more economically advantaged family backgrounds
also have more egalitarian gender attitudes.’ and
that ‘Non-traditional allocation of housework is
likely to promote egalitarian attitudes within the
family.’ and ‘Child care is stereotypically feminine
activity, and marks a less traditional family role
for fathers. Fathers react more negatively to crying,
fearfulness, or signs of feebleness. Fathers involvement with children generally, reflects more egalitarian gender role orientation.’
5
CONCLUSION
The result reveals that the effective communication between the program managers and religious
leaders, the availability of human resources understanding religion and gender, the utilization of
religion-based preschools, household-based productive economic efforts, and the active involvement of husbands in designing the programs are
considered good practices of the implementation of the GRFE program. To make the program quickly and equally implemented in various
religion-based areas, the education and training
about gender given to religious leaders and preschool teachers become important.
REFERENCES
Abouchedid, K. E. (2007). Correlates of religious affiliation, religiosity, and gender role attitude among Lebanese Christian and Muslim college students. Equal
Opportunities International, 26(3), 193–208.
Arat, Y. (2010). Religion, politics and gender equality in
Turkey: Implications of a democratic paradox? Third
World Quarterly, 31, 869–884.
100
Downloaded by [TVET UPI] at 23:55 26 September 2017
Bala, H. (2010). Socio-economic status and role of
woman in Islam towards gender equality. Gender &
Behaviour, 8, 3143–3151.
Charak, R. & Koot, H. M. (2014). Abuse and neglect in
adolescents of Jammu, India: The role of gender, family structure, and parental education. Journal of Anxiety Disorders, 28, 590–598.
Eirich, G. (2012). Parental religiosity and children’s educational attainment in the United States. Religion,
Work, and Inequality Research in the Sociology of
Work, 23, 153–181.
George III, E. (1980). Implementing Public Policy. Washington DC: Congressional Quarterly Press.
Haghighat, E. (2014). Establishing the connection
between demographic and economic factors and gender status in the Middle East: Debunking the perception of Islam’s undue influence. International Journal
of Sociology and Social Policy, 34(7/8), 455–484.
Hannum, E., Kong, P. & Zhang, Y. (2009). Family sources
of educational gender inequality in rural China: A
critical assessment. International Journal of Educational Development, 29, 474–486.
Hoag, A. (2014). Mothers’ perceptions of family communication patterns when having an ADHD child. Family
Relationships and Familial to Health Issues, Contemporary Perspectives in Family Research, 8A, 211–246.
Huffman, A. H. et al. (2014). Gender role beliefs and
fathers’ work-family conflict. Journal of Managerial
Psychology, 29(7), 774–793.
Kementerian pendidikan dan kebudayaan Republik
Indonesia. (2014). Profil Direktorat Pembinaan Pendidikan Masyarakat. Jakarta.
Kementerian Pendidikan Nasional. (2010). Program
pendidikan keluarga berwawasan gender. Jakarta:
Kementerian Pendidikan Nasional.
KPPA & BPS. (2015). Pembangunan manusia berbasis
gender 2015. Jakarta: Kementerian Pemberdayaan
Perempuan dan Perlindungan Anak (KPPA) & Badan
Pusat Statstik (BPS).
Levin, K. A. & Currie, C. (2010). Family structure,
mother-child communication, father-child communication, and adolescent life satisfaction. Health Education, 110(3), 152–158.
Lotfizadeh, F. & Hanzaee, K. H. (2014). Family structure
and decision making styles among Iranian couples.
Journal of Islamic Marketing, 5(2), 241–257.
Marks, J. L., Lam, C. B. & McHale, S. M. (2009). Family
patterns of gender role attitudes. Sex Roles, 61, 221–234.
Mayrhofer, W. et al. (2008). The influence of family
responsibilities, career fields and gender on career success. Journal of Managerial Psychology, 23(3), 292–323.
Monin, J. K., Margaret, S. C. & Edward P. L. (2008).
Communal responsiveness in relationships with female
versus male family members. Sex Roles, 59, 176–188.
Ozcan, K. et al. (2011). Discrimination in health care
industry: A research on public hospitals. International
Journal of Equality Diversity and Inclusion, 30(1), 22–40.
Pan, B. O. (2015). Secular and Islamic feminist entrepreneurship in Turkey. International Journal of Gender
and Entrepreneurship, 7(1), 45–65.
Puspitawati, H. (2012). Gender dan keluarga: Konsep dan
realita di Indonesia. Bogor: PT. Penerbit IPB Press.
Rinaldo, R. (2008). Envisioning the nation: women activists, religion and the public sphere in Indonesia. Social
Force, 86, 1781.
Self, S. & Grabowski, R. (2009). Relative gender differentials and Islam in non-Arabic nations: A regional
analysis. International Journal of Development Issues,
8(2), 102–118.
Sidani, Y. (2005). Women, work, and Islam in Arab societies. Journal of Women in Management Review, 20(7),
498–512.
Struffolino, E., Studer, M. & Fasang, A. E. (2015). Gender, education, and family life courses in East and West
Germany: Insights from new sequence analysis techniques. Advances in Life Course Research, 29, 66–79.
Tamuri, A. H. et al. (2013). Religious education and ethical
attitude of Muslim adolescents in Malaysia. Multicultural Education and Technology Journal, 7(4), 257–274.
Vasi, J. (2010). Environmentalism and Islam: A study of
Muslim women in the United States. Environment and
Social Justice: An International Perspective Research
in Social Problems and Public Policy, 18, 451–484.
Wadud, A. (1999). Qur’an and women: Rereading the
sacred text from a woman’s perspective. New York
Oxford: Oxford University Press.
101
AND VOCATIONAL EDUCATION AND TRAINING (TVET 2016), 15–16 NOVEMBER 2016,
BANDUNG, INDONESIA
Downloaded by [TVET UPI] at 23:44 26 September 2017
Regionalization and Harmonization
in TVET
Editors
Ade Gafar Abdullah & Tutin Aryanti
Universitas Pendidikan Indonesia, Bandung, Indonesia
Agus Setiawan
Universitas Pendidikan Indonesia, Bandung, Indonesia
Maizam Binti Alias
University Tun Hussein Onn, Johor, Malaysia
Cover illustrations:
Villa Isola.
Villa Isola is one of Bandung’s colonial heritage, which was designed by C. Wolff Schoemaker (1882–1949),
commissioned by D.W. Berretty (1890–1934) in 1932. It is located in Universitas Pendidikan Indonesia
Bumi Siliwangi campus and has served as its landmark. The building, designed using Nieuwe Bouwen
style, was originally Berretty’s residence but handed over to the university as the university was established
as Teachers Education College in 1954.
Downloaded by [TVET UPI] at 23:44 26 September 2017
Photographer: Agus Juhana
Routledge is an imprint of the Taylor & Francis Group, an informa business
© 2017 Taylor & Francis Group, London, UK
Typeset by V Publishing Solutions Pvt Ltd., Chennai, India
Printed and bound in Great Britain by CPI Group (UK) Ltd, Croydon, CR0 4 YY
All rights reserved. No part of this publication or the information contained herein may be reproduced,
stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical,
by photocopying, recording or otherwise, without written prior permission from the publisher.
Although all care is taken to ensure integrity and the quality of this publication and the information
herein, no responsibility is assumed by the publishers nor the author for any damage to the property or
persons as a result of operation or use of this publication and/or the information contained herein.
Published by: CRC Press/Balkema
Schipholweg 107C, 2316 XC Leiden, The Netherlands
e-mail: [email protected]
www.crcpress.com – www.taylorandfrancis.com
ISBN: 978-1-138-05419-6 (Hbk)
ISBN: 978-1-315-16656-8 (eBook)
The Human Resource Management (HRM) professional competency standard in Indonesia:
How should HRM lecturers address it?
M.C. Sondari, H. Koesmahendra & W.O. Zusnita
69
Social and cultural issues
Profile of learning that develops mathematics creativity of junior high school students
Alimuddin & S. Asyari
75
Entrepreneurial intentions: A review of self efficacy of tourism vocational school students
A. Ana, Y. Rostika, Y. Rahmawati & R. Hurriyati
79
Downloaded by [TVET UPI] at 23:44 26 September 2017
Photovoice as promotion media to grow empathy leads to a non-discriminating treatment
against people living with HIV/AIDS
A. Demartoto, R.B. Soemanto & S. Zunariyah
81
Finding Sudalarang as an architecture vocational village
D.P. Mulyana, L. Widaningsih & T. Megayanti
85
Perception of vocational high school students on the transformation of local wisdom value
E.E. Nikmawati, I. Widiaty, R. Hurriyati & Y. Achdiani
89
Developing content of curriculum based on local wisdom in a vocational high school
I. Widiaty, I. Kuntadi, Y. Achdiani & A. Ana
93
Developing training and vocational education for achieving gender equality
I.D.A. Nurhaeni, Y. Kurniawan & Supartiningsih
97
The development of Indonesian textbooks-based collaborative learning to strengthen
character education: A case study on vocational education in Sebelas Maret University
K. Saddhono & P.Z. Diana
English as a second language for an international nursery student in United Kingdom
Mukhaiyar, S. Utari & R. Mukhaiyar
Confirmatory factor analysis of trans-adapted generalized trust belief scale in Bahasa
Indonesia on poor adolescents in vocational high schools
N. Astiyanti, D. Harding & E. Fitriana
Traditional game to educate togetherness by Anak Bawang Community
S.H. Pujihartati & M. Wijaya
The participation of surakarta children forum in annual community consultations on
development planning as democratic education media
S. Yuliani, R. Humsona & R.H. Haryanti
Towards collaborative governance for conflict resolution of diverse interest groups
Sudarmo
103
107
115
121
125
129
Teaching innovations in TVET
Vocational students entrepreneurial personality analysis through application of self-designed
project learning model
A. Hamdani, A. Djohar, B. Darmawan & A. Hadian
137
Teaching factory development model to improve the productive capability of vocational
education students
A. Sutopo, A. Rahman & D. Mulyana
141
The socio-cultural learning in an Indonesian Polytechnic
A. Abduh & R. Rosmaladewi
The development of an android-based English vocabulary introduction education game
for early childhood
A.B. Utomo, G.D. Robbani & S. Nurmasitah
vi
145
149
Regionalization and Harmonization in TVET – Abdullah et al. (Eds)
© 2017 Taylor & Francis Group, London, ISBN 978-1-138-05419-6
Developing training and vocational education for achieving gender
equality
I.D.A. Nurhaeni
Public Administration Study Program, Universitas Sebelas Maret, Surakarta, Indonesia
Y. Kurniawan
English Department, Universitas Sebelas Maret, Surakarta, Indonesia
Supartiningsih
Department of Education, Youth and Sports, Demak Regency, Indonesia
ABSTRACT: Developing values of gender equality in an Islam-based region is difficult. The objective of this study is to evaluate the implementation of training and vocational education, that is,
Gender-Responsive Family Education (GRFE), in actualizing gender equality, embracing variables of
Communication, Resources, Disposition and Bureaucratic Structure. This research was conducted in five
Community Learning Activity Centers in Demak Regency, Central Java, Indonesia. The data was gathered using focus group discussion and participatory observation. The analysis technique employs interactive
analysis of Miles and Huberman’s models. The result reveals that the effective communication between
program managers and religious leaders, the availability of human resources understanding religion and
gender, the utilization of religion-based preschools, household-based productive economic efforts, and
active husbands’ involvement in designing programs, are considered good practices of the implementation
of GRFE. To make the program more quickly and equally implemented in various religion-based areas,
educating and training about gender to religious leaders and preschool teachers become important.
1
INTRODUCTION
1999; Abouchedid, 2007; Self & Grabowski, 2009;
Vasi, 2010; Ozcan et al., 2011; Tamuri, 2013;
Haghighat, 2014; Pan, 2015). Paternalistic culture
and religious faith always position men at a higher
position than women. One of the arguments holds
implicit gender discrimination, focusing on women’s
physical personality characteristics and domestic
responsibility, related to reinforcing its explanation
‘why women cannot compete as successfully as men
and why their economic contribution is still lower
than men’s.’ Another argument states that women’s ‘emotional characteristic’ is used to rationalize
why women are not promoted to the top position
requiring many efforts and rational decision-making, which is not women’s emotional characteristic
(Ozcan et al., 2011). Furthermore, it is stated that
women are impacted by discriminative behavior in
organizations in various aspects, covering open discrimination, sexual harassment, and the glass ceiling phenomenon. Vasi (2010) stated that Muslim
women have more time to become leaders, but in
practice they frequently get marginal roles.
In contrast, Sidani (2005) stated that Islam gives
higher spiritual, social, political and economic
rights to women compared to the previous period.
Vasi (2010) stated that women have more possibility to attend religious services more regularly
Indonesia has developed a program to achieve
gender equality in the family since 2006, namely
Program Pendidikan Keluarga Berwawasan Gender
(Gender-Responsive Family Education), then
shortened to GRFE program. It was developed by
Indonesia’s Ministry of Education based on the
reality that women’s participation in development
and the position of women in public organizations
are lower than that of men. The GRFE program is
an effort to make families understand their rights,
obligations, and male and female roles, so that
gender equality in families can be achieved. In its
implementation, the GRFE program is integrated
through life skills education to families.
The family has an important role to shape the
good character of individuals and to institutionalize the value equality and equity among the members of the family (Puspitawati, 2012). By having
socialization and implementation of this value in
the family, they can develop non-discriminative
behaviors so that they can achieve a high level of
education and choose the various kinds of job
without gender stereotyping.
The effort to achieve gender equality in the family
is not easy because of culture and religion (Wadud,
97
Downloaded by [TVET UPI] at 23:55 26 September 2017
decisions must be transmitted to the appropriate
personnel clearly, accurately, and consistently. The
second is the available resources which facilitate
their administration, including staff, authorities and
facilities. The third is the disposition of implementers. If implementers are well-disposed towards a
particular policy, they are more likely to carry it out
as the original decision makers intended. But when
implementers’ attitudes or perspectives differ from
the decision makers’, the process of implementing
a policy becomes infinitely more complicated. The
fourth is bureaucratic structure. Two prominent
characteristics of bureaucracies are Standard Operating Procedures (SOPs) and fragmentation. SOP
is a routine that enables public officials to make
numerous everyday decisions. Fragmentation is the
dispersion of responsibility for a policy area among
several organizational units.
and more possibility to contribute their time and
donate their money to religious-based activities.
Bala (2010) stated that Islam supports equality on
women’s rights.
Moreover, Tamuri (2013) stated that the formal education system, especially schools, in most
developing countries has overtaken nearly all family roles in educating the young generation. What
is more, Islamic educators have become important
figures in developing young generations. Therefore, they require sufficient preparation in order to
effectively fulfill their responsibility. For these reasons, the implementation of the GRFE program
should be done with smart strategy.
This article aims at studying the implementation
of the GRFE program in Demak regency, Central
Java, Indonesia. Demak regency was intentionally selected because it has strong Islamic religious
values. From this study, it is expected that the best
practice of the implementation of the GRFE program, within the context of society having strong
Islamic faith, can be formulated.
3
RESULTS
3.1 Communication
2
It was found that CLACs have clear standards
and targets in implementing the GRFE program.
The standards and targets have been set out since
CLACs propose funding to the Ministry of Education and Culture. They then receive some reviews
from a gender expert team, and then the reviewed
result is determined as the guidance for carrying
out the GRFE program.
A number of those things determined in the
standard of GRFE are as follows: the first is a
target standard, that is, the families are required
to be financially disadvantaged, having high risk
in gender inequality, and having school-aged children, either living in rural or urban areas. The priority was awarded to participants who had high
motivation to participate in the program. Second,
that the learning material standard has adhered to
the guidance: the embracing of Democracy and
Basic Human Rights, Gender Equality and Concept, Life skills (academic, personal, social and
vocational), and parenting. Moreover, that learning materials have been suitable for the local potential. Third, that the learning process standard has
adhered to the guidance where the learning process
was conducted by using an active learning and participation approach to the principles of equality,
and more practices than theories. The tutors and
the source persons mastered their field of knowledge. The learning groups were divided into two or
three groups, and the learning venue was suitable
for the local condition. The learning and training
activities adhered to the competency standard.
Fourth, that the competency standard of the participants has adhered to the guidance.
METHOD
Demak regency was elected due to three considerations: first, it has a low Gender-related Development
Index (GDI) and Gender Empowerment Measure Index (GEM) in Central Java, Indonesia (GDI
in 2013 was 88.98 and 89.28 in 2014, whilst GEM
in 2013 was 69.33 and decreased to 66.60 in 2014
(KPPA & BPS, 2015)). Second, it has implemented
gender mainstreaming in Education since 2012,
in accordance with the Regulation of Education
Minister Number 84 Year 2008 on Gender Mainstreaming in Education. Finally, Demak regency is
one of the cities in Indonesia having high potential
to have conflict due to its strong Islamic culture.
Five CLACs (Community Learning Activity Centers) in Demak regency were intentionally selected
since they had implemented the GRFE (GenderResponsive Family Education) program, namely
(CLAC) Surya Alam, Nurul Insan, Latansa, Arrafat
and Ngudimulyo.
The data was collected by using focus group
discussion and participatory observation. The
analysis technique employs interactive analysis of
Miles and Huberman’s models.
The variables which were used in assessing the
implementation of the GRFE program are divided
into four categories, that is, communication,
resources, the disposition of implementers, and
bureaucratic structure (George III, E, 1980).
According to George III, E (1980), the first
requirement for effective policy implementation is
communication, as those who implement a decision
must know what they are supposed to do. Policy
98
In the CLACs carrying out GRFE which use Productive Economic Effort strategy, the SOPs always
start with counseling, practices and assistance in
producing productive economic efforts, such as
producing nuggets or meatballs. The materials
on family and gender were inserted in-between,
whereas the religious-based CLACs always begin
with Islamic learning activities and then give
motivation and endorsement of gender integration within their activities. CLACs which focus on
preschool, applied SOPs by teaching children to
read the Qur’an whilst their parents were invited
to be given some materials on the importance of
integrating gender equality in looking after the
children in the family. Fragmentation was done by
making labor division among the Ministry of Education and Culture of the Republic of Indonesia at
the central government level, the educational institution at the regency level, the CLACs carrying out
GRFE, and partner institutions such as Gender
Studies Centers at universities.
In the implementation of GRFE, CLACs
referred to the developing strategy of the Community Education Program developed by the Directorate of Community Education—the Ministry of
Education and Culture of the Republic of Indonesia (2010 and 2014), covering (1) various resources
such as facilities, learning materials and research
collaborations; (2) process integration, covering
data gathering integration, integration of program—socialization activity, assignment integration, acknowledgment and reward.
The clarity of the standards enables program
implementers to communicate the program appropriately and consistently.
Downloaded by [TVET UPI] at 23:55 26 September 2017
3.2
Resources
The study results found that the educational institutions carrying out the GRFE program have sufficient human resources. They are comprised of
religious leaders understanding about gender, parents understanding the necessity of gender equality within the family, husbands getting involved
in productive economic effort development, and
support of public bureaucrats in accompanying productive economic effort and non-formal
institutional support (groups of Islamic religious
learning and family welfare groups/PKK). The
involvement of human resources actually leads to
the use of the existing public facilities, For example, the co-usage of the meeting room in conducting training, and the utilization of public facilities
and working equipment.
3.3
4
4.1
The role of religious figures in Islam
The success of the implementation of GRFE in
Demak regency was highly influenced by the intensive communication among Islamic figures, educational institutions and society. Islamic figures who
understand the values of gender equality were very
dominant in supporting the success of the program. The importance of religious figures in supporting a program was stated by Tamuri (2013),
Arat (2010) and Bala (2010). They stated that
the role of religious educators is very important
because parents entrust their children’s education
to them. Meanwhile Islam tenets have not only
explicitly endorsed the equality for women but also
strongly advocated and stood up for their rights.
The insight that Islam actually endorses gender
equality has countered the statements of Wadud
(1999) and Self and Grabowski (2009), that Islam
has negative influence towards gender equality.
The disposition of implementers
The disposition of implementers in implementing
the GRFE program has been in line with that of
the policy makers. This occurred because of the
intensive communication pattern and coordination
between the central decision maker and decision
makers in the local area (between the Ministry of
Education and Culture, and the educational institution at the regency level) twice a year. Whereas at
the level of implementer the same attitude and perspective of CLAC managers and the target groups
have also been developed. With the implementer
disposition being in line with that of in the top
level, the implementation of the GRFE program
became easier.
3.4
DISCUSSION
4.2
Parents’ role
Parents have an important role in implementing the
GRFE program. Rinaldo (2008) said that Islamic
revival has brought democratization of religious
knowledge and authority. This enables religious
parents to integrate gender equality values into
their children’s education. Moreover, according
to Eirich (2012), parents’ religiosity has influence
towards children’s behavior, even if the children
are not religious themselves. This can be done by
giving religious advice to their children.
Bureaucratic structure
It was found that the GRFE program implementers
have had SOPs and conducted responsibility fragmentation among the existing organizational units.
The SOPs developed by the GRFE program implementers were suited to their own characteristics.
99
Downloaded by [TVET UPI] at 23:55 26 September 2017
The importance of the parents’ role in planting the values of gender equality can be seen from
Hannum’s studies (2009). According to Hannum
et al. (2009), ‘A number of rural families think that
sons have more reliability on education and capability than daughters.’
The different supports towards girls and boys
were shown in Monin’s studies (2008): ‘The results
supported that people perceive more responsiveness
from female family members than from male family
members. These associations were mediated by felt
and perceived intimacy, dependence, and obligation,
but not liking.’ Moreover Monin, et al. (2008) found
that ‘Women may typically be involved in more mutually responsive family relationships than are men,
meaning that they are in relationships characterized
by both more communal responsiveness to family
members and receiving more communal responsiveness from family members.’ Hoag (2014) found out
that ‘mothers, communicate more with children than
fathers, teach their children how to relate to others
socially (including being sensitive), as well as how to
manage their emotions.’ In addition, Levin and Currie (2010) found out that ‘The parent-child relationship mediates the effects of poverty on child well-being
and good parenting practices are believed to lessen the
impact of marital conflict.’
In order to avoid or to lessen discriminative
treatment to children in families, mothers’ education is very important (Charak & Koot, 2014).
Moreover, they stated that ‘Parental level of education especially maternal education is another factor which has received much attention in the ield of
child abuse and neglect.’
Struffolino et al. (2015) suggested that ‘The
intersection of gender and education for family life
courses is highly context-speciic. They further suggest that different patterns of assortative mating
play a key role for gender differences in family life
courses.’
4.3
Husband’s support
Husband’s support has strong influence in the
changes of structure of role division leading to
gender equality. The research result of Lotfizadeh and Hanzaee (2014) revealed that ‘the power
of wives in families is significantly greater than
previous decades and this issue has influenced and
changed family structure.’ Pan’s research (2015) in
Turkey suggested that ‘gender equality remains elusive in a nation where secular and Islamic ideologies
compete and produce different solutions to ongoing economic, socio-cultural and political issues.
Women’s entrepreneurship has emerged as an important solution toward gender equality and economic
development.’ Mayrhofer’s research (2008) showed
that ‘The work life of the partners and their career
orientations are important factors influencing the
form of family responsibility.’ Moreover, Huffman
et al. (2014) discovered that ‘Men and fathers suggests that their gender roles are expanding to include
responsibilities beyond the workplace to the family domain, it is critical to understand how fathers
manage the work-family interface.’ Furthermore,
Abouchedid (2007) suggested that ‘Socialization
(siblings, parents and groups) and life experiences
contribute to the formation of gender role attitudes
as well as to their transmission across generations in
which children model their attitudes and behaviors
on those of significant others, particularly, mothers.’
4.4
Family economic role
Marks et al. (2009) stated that ‘women and men
who have higher educational attainment and income
express more egalitarian gender role orientations.’
Moreover Marks et al. (2009) stated that ‘Consistent with a social learning perspective, children from
more economically advantaged family backgrounds
also have more egalitarian gender attitudes.’ and
that ‘Non-traditional allocation of housework is
likely to promote egalitarian attitudes within the
family.’ and ‘Child care is stereotypically feminine
activity, and marks a less traditional family role
for fathers. Fathers react more negatively to crying,
fearfulness, or signs of feebleness. Fathers involvement with children generally, reflects more egalitarian gender role orientation.’
5
CONCLUSION
The result reveals that the effective communication between the program managers and religious
leaders, the availability of human resources understanding religion and gender, the utilization of
religion-based preschools, household-based productive economic efforts, and the active involvement of husbands in designing the programs are
considered good practices of the implementation of the GRFE program. To make the program quickly and equally implemented in various
religion-based areas, the education and training
about gender given to religious leaders and preschool teachers become important.
REFERENCES
Abouchedid, K. E. (2007). Correlates of religious affiliation, religiosity, and gender role attitude among Lebanese Christian and Muslim college students. Equal
Opportunities International, 26(3), 193–208.
Arat, Y. (2010). Religion, politics and gender equality in
Turkey: Implications of a democratic paradox? Third
World Quarterly, 31, 869–884.
100
Downloaded by [TVET UPI] at 23:55 26 September 2017
Bala, H. (2010). Socio-economic status and role of
woman in Islam towards gender equality. Gender &
Behaviour, 8, 3143–3151.
Charak, R. & Koot, H. M. (2014). Abuse and neglect in
adolescents of Jammu, India: The role of gender, family structure, and parental education. Journal of Anxiety Disorders, 28, 590–598.
Eirich, G. (2012). Parental religiosity and children’s educational attainment in the United States. Religion,
Work, and Inequality Research in the Sociology of
Work, 23, 153–181.
George III, E. (1980). Implementing Public Policy. Washington DC: Congressional Quarterly Press.
Haghighat, E. (2014). Establishing the connection
between demographic and economic factors and gender status in the Middle East: Debunking the perception of Islam’s undue influence. International Journal
of Sociology and Social Policy, 34(7/8), 455–484.
Hannum, E., Kong, P. & Zhang, Y. (2009). Family sources
of educational gender inequality in rural China: A
critical assessment. International Journal of Educational Development, 29, 474–486.
Hoag, A. (2014). Mothers’ perceptions of family communication patterns when having an ADHD child. Family
Relationships and Familial to Health Issues, Contemporary Perspectives in Family Research, 8A, 211–246.
Huffman, A. H. et al. (2014). Gender role beliefs and
fathers’ work-family conflict. Journal of Managerial
Psychology, 29(7), 774–793.
Kementerian pendidikan dan kebudayaan Republik
Indonesia. (2014). Profil Direktorat Pembinaan Pendidikan Masyarakat. Jakarta.
Kementerian Pendidikan Nasional. (2010). Program
pendidikan keluarga berwawasan gender. Jakarta:
Kementerian Pendidikan Nasional.
KPPA & BPS. (2015). Pembangunan manusia berbasis
gender 2015. Jakarta: Kementerian Pemberdayaan
Perempuan dan Perlindungan Anak (KPPA) & Badan
Pusat Statstik (BPS).
Levin, K. A. & Currie, C. (2010). Family structure,
mother-child communication, father-child communication, and adolescent life satisfaction. Health Education, 110(3), 152–158.
Lotfizadeh, F. & Hanzaee, K. H. (2014). Family structure
and decision making styles among Iranian couples.
Journal of Islamic Marketing, 5(2), 241–257.
Marks, J. L., Lam, C. B. & McHale, S. M. (2009). Family
patterns of gender role attitudes. Sex Roles, 61, 221–234.
Mayrhofer, W. et al. (2008). The influence of family
responsibilities, career fields and gender on career success. Journal of Managerial Psychology, 23(3), 292–323.
Monin, J. K., Margaret, S. C. & Edward P. L. (2008).
Communal responsiveness in relationships with female
versus male family members. Sex Roles, 59, 176–188.
Ozcan, K. et al. (2011). Discrimination in health care
industry: A research on public hospitals. International
Journal of Equality Diversity and Inclusion, 30(1), 22–40.
Pan, B. O. (2015). Secular and Islamic feminist entrepreneurship in Turkey. International Journal of Gender
and Entrepreneurship, 7(1), 45–65.
Puspitawati, H. (2012). Gender dan keluarga: Konsep dan
realita di Indonesia. Bogor: PT. Penerbit IPB Press.
Rinaldo, R. (2008). Envisioning the nation: women activists, religion and the public sphere in Indonesia. Social
Force, 86, 1781.
Self, S. & Grabowski, R. (2009). Relative gender differentials and Islam in non-Arabic nations: A regional
analysis. International Journal of Development Issues,
8(2), 102–118.
Sidani, Y. (2005). Women, work, and Islam in Arab societies. Journal of Women in Management Review, 20(7),
498–512.
Struffolino, E., Studer, M. & Fasang, A. E. (2015). Gender, education, and family life courses in East and West
Germany: Insights from new sequence analysis techniques. Advances in Life Course Research, 29, 66–79.
Tamuri, A. H. et al. (2013). Religious education and ethical
attitude of Muslim adolescents in Malaysia. Multicultural Education and Technology Journal, 7(4), 257–274.
Vasi, J. (2010). Environmentalism and Islam: A study of
Muslim women in the United States. Environment and
Social Justice: An International Perspective Research
in Social Problems and Public Policy, 18, 451–484.
Wadud, A. (1999). Qur’an and women: Rereading the
sacred text from a woman’s perspective. New York
Oxford: Oxford University Press.
101