Natural heritage: Provision of cultural ecosystem services from the Malyovitsa Range of the Rila National Park

Nature-based tourism and recreation are attracting attention today as the most favourable form of direct connection between people and nature, and as a very successful tool to motivate people to protect their natural heritage. This study aims to develop and test a methodology to assess the potential of an acknowledged natural heritage site in Bulgaria - Malyovitsa Range and Urdini Cirque in ‘Rila’ National Park to provide cultural ecosystem services. A holistic approach is applied, using landscapes as the main territorial unit, and source of information. For the purpose of practicing representative types of mountain tourism: ‘mountain hiking’, ‘nature education’ tourism, ‘ski touring’ and ‘mountaineering’ a total of 15 ecosystem services were assessed based on 25 biophysical and social indicators. ‘Primary forest landscapes on moraine materials’ and ‘Primary landscapes with mugo pine on igneous rocks’ receive the highest score. Based on the results obtained, an assessment of the mainstream activity - access to mountain hiking provided by the landscapes was carried out and two touristic routes with very high potential to deliver this service were identified. The results of the study are directed towards the responsible parties in support of the natural heritage conservation in Rila National Park through sustainable management the potential to provide cultural (recreational) ecosystem services. The research was conducted within the scientific programme of the project “Conceptualization, Flexible Methodology, and a Pilot Geospatial Platform for Access of the Bulgarian Natural Heritage to the European Digital Single Market of Knowledge and Information Services” within the project BG05M2OP001-1.001-0001 Establishment and Development of “Heritage BG” Centre of Excellence (Operational Program “Science and Education for Intelligent Growth”, priority Axis 1 “Research and technological development”).

Towards a Right to Learn: Concepts and Measurement of Global Education Poverty

The idea that children have a “right to education” has been widely accepted since the Universal Declaration of Human Rights in 1948 (United Nations, 1948) and periodically reinforced since. The “right to education” has always, explicitly or implicitly, encompassed a “right to learn.” Measures of schooling alone, such as enrollment or grade attainment, without reference to skills, capabilities, and competencies acquired, are inadequate for defining education or education poverty. Because of education’s cumulative and dynamic nature, education poverty needs an “early” standard (e.g., Grade 3 or 4 or age 8 or 10) and a “late” standard (e.g., Grade 10 or 12 or ages 15 and older). Further, as with all international poverty definitions, there needs to be a low, extreme standard, which is found almost exclusively in low- and middle-income countries and can inform prioritization and action, and a higher “global” standard, against which even some children in high income countries would be considered education poor but which is considered a reasonable aspiration for all children. As assessed against any proposed standard, we show there is a massive learning crisis: students spend many years in school and yet do not reach an early standard of mastery of foundational skills nor do they reach any reasonable global minimum standard by the time they emerge from school. The overwhelming obstacle to addressing education poverty today is not enrollment/grade attainment nor inequality in learning achievement, but the fact that the typical learning profile is just too shallow for children to reach minimum standards.

The Effect of Nature Education Activities on Biophilia Levels of Science Teacher Candidates

As a result of increasing the level of interest in living and living systems (biophilia), it will be possible to educate more protectionist individuals against nature and the environment. This study was conducted to investigate the effect of nature education activities on biophilia levels of science teacher candidates. This research was conducted at public research university in Bayburt, Turkey, in the Department of Science Education during the spring semester of the 2017-2018 academic year. The activities were done in an integrated manner to the Environmental Science course. The study group included a total of 62 science teacher candidates. These students were distributed equally to the experiment and control group. The study was used a quasi-experimental method with a group of experiments and control. In the study, the Biophilia Scale was applied as a data collection tool. Independent samples t-tests and dependent samples t-tests were used for analyzing the data. As a result of the analysis, the findings indicated that nature education and in-class activities positively affected teacher candidates' biophilia levels. The findings also indicated that the knowledge and experience they gained due to students' scrutiny, touching, smelling, and even tasting the species at in-class and nature activities affected their biophilia levels.

Public perception of nature conservation promotion in public spaces in Warsaw

The purpose of this preliminary study was to learn about citizens’ perceptions of promotion activities related to wildlife and nature conservation in public spaces in Warsaw, Poland. One hundred and fifty individuals, randomly approached, agreed to participate in the survey, 48 of whom were professionals in natural sciences. The survey contained 13 substantive questions, whereby predefined answers or were open-ended. The vast majority (81%) of respondents were interested in nature and environmental problems. They expressed views that the current efforts and activities in Warsaw to promote conservation of nature and endangered wild animal species are insufficient. In most cases, the respondents were able to list some activities for nature education they had observed in a number of the city's public spaces. The survey suggested that age and education of the respondents did not affect their attitudes toward nature conservation. However, the survey did indicate that women were more interested and concerned with nature protection than men, and they were willing to take part in the survey, when approached, more often than men. This study helps to consider directions for further research in this area.

Konsepsi Manusia Seutuhnya Dalam Kitab al-Insan al-Kamil Karya Abdul Karim al-Jili

Abstrak Dalam pandangan Islam, pendidikan yang utama adalah yang dapat memanusiakan manusia sesuai dengan kodrat kemanusiaannya. Pendidikan yang dapat menempatkan manusia pada relnya. Pendidikan yang dapat mengangkat jati diri manusia sehingga mendapatkan esensinya sebagai manusia, menjadi manusia seutuhnya, manusia yang dapat menjalankan peran dan fungsinya, baik secara vertikal sebagai hamba Allah (abdullah), maupun secara horizontal dalam hubungan sosial kemanusiaan (khalifatullah). Fokus dari penelitian ini adalah untuk menganalisis konsep Manusia Seutuhnya dalam Kitab al-Insan al-Kamil karya Abdul Karim al-Jili. Metode yang digunakan dalam penelitian ini adalah metode penelitian kualitatif non interaktif, jenis penelitian studi kepustakaan (library research) dengan menggunakan analisis konten (content analysis) dan analisis historis (history analysis). Insan kamil merupakan ajaran tasawuf al-Jili yang merupakan pengembangan dari konsep tasawuf Ibn ‘Arabi yaitu wahdat al-wujud. Pandangan mengenai wahdat al-wujud tidak dimaknai secara leterlek/tekstual bersatunya dua dzat yang berbeda ke dalam satu wujud, melainkan suatu makna di mana seorang sufi dapat menyerap asma’ dan sifat-sifat Tuhan sebanyak-banyaknya (al-Takhalluq bi akhlaq Allah) sehingga terjadinya transformasi spiritual. Seorang sufi mengalami fana’ dalam asma’, sifat, dan dzat Tuhan. Seluruh gerak langkah dalam kehidupannya senantiasa dipusatkan pada apa yang diinginkan Tuhan (ridha’ Allah). Abstract In the view of Islam, the main education is that which can humanize humans according to their human nature. Education that can put humans on the rails. Education that can elevate human identity so that it gets its essence as a human being, becoming a perfect human being, a human being who can carry out his roles and functions, both vertically as servants of Allah (abdullah), and horizontally in human social relations (khalifatullah). The focus of this research is to analyze the concept of the Perfect Man in the Book al-Insan al-Kamil by Abdul Karim al-Jili. The method used in this research is a non-interactive qualitative research method, a type of library research using content analysis and historical analysis. Insan kamil is the teaching of tasawuf al-Jili which is the development of the concept of tasawuf Ibn 'Arabi, namely wahdat al-wujud. The view of wahdat al-wujud is not interpreted textually by the union of two different beings into one form, but rather a meaning in which a sufi can absorb as much asthma 'and God's attributes as possible (al-Takhalluq bi akhlaq Allah) so that it occurs. spiritual transformation. A Sufi experiences fana 'in asthma', the nature, and essence of God. All the steps in his life are always focused on what God wants (rida’ Allah).

Pemikiran Pendidikan John Dewey

ABSTRACT According to John Dewey, education is a process of forming fundamental fundamental abilities, both concerning thinking (intellectually) and feeling power (emotionally), leading to human and ordinary human nature. Education as a rearrangement or reconstruction of various experiences and events experienced in an individual's life so that everything new becomes more focused and meaningful. John Dewey adheres to pragmatism. That is, the educational process is only about ideas that can be put into practice that are correct and useful. Ideas that exist only in ideas are also indecisive about the reality of sense objects, they are nonsense to pragmatism. The philosophy of thinking about education is reflective thinking, which is a way of thinking that starts from the problems that are faced with it to be solved. According to John Dewey, learning should be focused on practice and trial and error. Humans must be active, full of interest, and ready to explore. Therefore education must be restructured not only as preparation for maturity, but education as a continuation of the growth of the mind and the continuation of life light. Education is directed at social efficiency by providing the ability to participate in activities for the fulfillment of common interests and welfare freely and maximally. John Dewey criticized a lot of traditional education patterns, namely education patterns that make children the object of education, not the subject of education. He does not agree with the concept of traditional education, which states that the focus of education is outside children, whether it be teachers, books, infrastructure, or others. Because the concept of traditional education makes school a formal place for listening, for mass instruction, and separate from life. Traditional education patterns will not be able to see children as living things that grow in their own experiences and then develop them in an environment in accordance with their basic potential. Therefore education needs to be organized in a democratic manner. All adult students are encouraged to participate in shaping the values ​​that govern life together. The science of education cannot be separated from philosophy, that the purpose and aim of the school is to generate a democratic attitude to life and to develop it.