2017.15-Ismi, Yusuf, Supartiningsih UPI ICTVET.

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PROCEEDINGS OF THE 4TH_{UPI INTERNATIONAL CONFERENCE ON TECHNICAL} AND VOCATIONAL EDUCATION AND TRAINING (TVET 2016), 15–16 NOVEMBER 2016, BANDUNG, INDONESIA

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

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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.

Photographer: Agus Juhana

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The Human Resource Management (HRM) professional competency standard in Indonesia:

How should HRM lecturers address it? 69

M.C. Sondari, H. Koesmahendra & W.O. Zusnita

Social and cultural issues

Profile of learning that develops mathematics creativity of junior high school students 75

Alimuddin & S. Asyari

Entrepreneurial intentions: A review of self efficacy of tourism vocational school students 79

A. Ana, Y. Rostika, Y. Rahmawati & R. Hurriyati

Photovoice as promotion media to grow empathy leads to a non-discriminating treatment

against people living with HIV/AIDS 81

A. Demartoto, R.B. Soemanto & S. Zunariyah

Finding Sudalarang as an architecture vocational village 85

D.P. Mulyana, L. Widaningsih & T. Megayanti

Perception of vocational high school students on the transformation of local wisdom value 89

E.E. Nikmawati, I. Widiaty, R. Hurriyati & Y. Achdiani

Developing content of curriculum based on local wisdom in a vocational high school 93

I. Widiaty, I. Kuntadi, Y. Achdiani & A. Ana

Developing training and vocational education for achieving gender equality 97

I.D.A. Nurhaeni, Y. Kurniawan & Supartiningsih

The development of Indonesian textbooks-based collaborative learning to strengthen

character education: A case study on vocational education in Sebelas Maret University 103

K. Saddhono & P.Z. Diana

English as a second language for an international nursery student in United Kingdom 107

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 115

N. Astiyanti, D. Harding & E. Fitriana

Traditional game to educate togetherness by Anak Bawang Community 121

S.H. Pujihartati & M. Wijaya

The participation of surakarta children forum in annual community consultations on

development planning as democratic education media 125

S. Yuliani, R. Humsona & R.H. Haryanti

Towards collaborative governance for conflict resolution of diverse interest groups 129

Sudarmo

Teaching innovations in TVET

Vocational students entrepreneurial personality analysis through application of self-designed

project learning model 137

A. Hamdani, A. Djohar, B. Darmawan & A. Hadian

Teaching factory development model to improve the productive capability of vocational

education students 141

A. Sutopo, A. Rahman & D. Mulyana

The socio-cultural learning in an Indonesian Polytechnic 145

A. Abduh & R. Rosmaladewi

The development of an android-based English vocabulary introduction education game

for early childhood 149

A.B. Utomo, G.D. Robbani & S. Nurmasitah

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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 objec-tive 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 gath-ered 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.

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 wom-en’s ‘emotional characteristic’ is used to rationalize why women are not promoted to the top position requiring many efforts and rational decision-mak-ing, 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 dis-crimination, sexual harassment, and the glass ceil-ing 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 possi-1 INTRODUCTION

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 institutional-ize the value equality and equity among the mem-bers 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.

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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 for-mal education system, especially schools, in most developing countries has overtaken nearly all fam-ily roles in educating the young generation. What is more, Islamic educators have become important figures in developing young generations. There-fore, they require sufficient preparation in order to effectively fulfill their responsibility. For these rea-sons, 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 intention-ally selected because it has strong Islamic religious values. From this study, it is expected that the best practice of the implementation of the GRFE pro-gram, within the context of society having strong Islamic faith, can be formulated.

2 METHOD

Demak regency was elected due to three considera-tions: first, it has a low Gender-related Development Index (GDI) and Gender Empowerment Meas-ure 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 Main-streaming 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 Cent-ers) in Demak regency were intentionally selected since they had implemented the GRFE (Gender-Responsive 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

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 implement-ers. 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 Oper-ating 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.

3 RESULTS

3.1 Communication

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 Educa-tion 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 chil-dren, either living in rural or urban areas. The pri-ority 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 Con-cept, Life skills (academic, personal, social and vocational), and parenting. Moreover, that learn-ing materials have been suitable for the local poten-tial. Third, that the learning process standard has adhered to the guidance where the learning process was conducted by using an active learning and par-ticipation approach to the principles of equality, and more practices than theories. The tutors and the source persons mastered their field of knowl-edge. 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 par-ticipants has adhered to the guidance.

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In the implementation of GRFE, CLACs referred to the developing strategy of the Commu-nity Education Program developed by the Direc-torate of Community Education—the Ministry of Education and Culture of the Republic of Indone-sia (2010 and 2014), covering (1) various resources such as facilities, learning materials and research collaborations; (2) process integration, covering data gathering integration, integration of pro-gram—socialization activity, assignment integra-tion, acknowledgment and reward.

The clarity of the standards enables program implementers to communicate the program appro-priately and consistently.

3.2 Resources

The study results found that the educational insti-tutions carrying out the GRFE program have suf-ficient human resources. They are comprised of religious leaders understanding about gender, par-ents understanding the necessity of gender equal-ity within the family, husbands getting involved in productive economic effort development, and support of public bureaucrats in accompany-ing 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 exam-ple, the co-usage of the meeting room in conduct-ing trainconduct-ing, and the utilization of public facilities and working equipment.

3.3 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 insti-tution at the regency level) twice a year. Whereas at the level of implementer the same attitude and per-spective 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 Bureaucratic structure

It was found that the GRFE program implementers have had SOPs and conducted responsibility frag-mentation among the existing organizational units. The SOPs developed by the GRFE program imple-menters were suited to their own characteristics.

In the CLACs carrying out GRFE which use Pro-ductive 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 integra-tion 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 Edu-cation and Culture of the Republic of Indonesia at the central government level, the educational insti-tution at the regency level, the CLACs carrying out GRFE, and partner institutions such as Gender Studies Centers at universities.

4 DISCUSSION

4.1 The role of religious figures in Islam

The success of the implementation of GRFE in Demak regency was highly influenced by the inten-sive communication among Islamic figures, educa-tional institutions and society. Islamic figures who understand the values of gender equality were very dominant in supporting the success of the pro-gram. The importance of religious figures in sup-porting 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.

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.

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The importance of the parents’ role in plant-ing 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 capabil-ity 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 mutu-ally 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 responsive-ness 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 Cur-rie (2010) found out that ‘The parent-child relation-ship 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’ edu-cation is very important (Charak & Koot, 2014). Moreover, they stated that ‘Parental level of edu-cation especially maternal eduedu-cation is another fac-tor 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 sug-gest 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 Lotfiza-deh 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 elu-sive in a nation where secular and Islamic ideologies compete and produce different solutions to ongo-ing economic, socio-cultural and political issues. Women’s entrepreneurship has emerged as an impor-tant 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 sug-gests that their gender roles are expanding to include responsibilities beyond the workplace to the fam-ily 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 ‘Consist-ent 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 involve-ment with children generally, reflects more egalitar-ian gender role orientation.’

5 CONCLUSION

The result reveals that the effective communica-tion between the program managers and religious leaders, the availability of human resources under-standing religion and gender, the utilization of religion-based preschools, household-based pro-ductive economic efforts, and the active involve-ment of husbands in designing the programs are considered good practices of the implementa-tion of the GRFE program. To make the pro-gram quickly and equally implemented in various religion-based areas, the education and training about gender given to religious leaders and pre-school teachers become important.

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