Şunu aradınız:: how they met their deaths (Tagalogca - İngilizce)

how they approach their audience (formal, informal?
the audience

how they concretize their schools vision and goals into the curriculum
to concretize words and symbols

how they can be helped
how can you be helped?

im goodfor peoplewho are nit true to how they fell
im goodfor peoplewho are nit true to how they fell

chin up sis. theyre gonna regret how they treated you.
its okay to feel both

nobody apologize for how they treated me they just blamed me for how i reacted.
nobody apologize for how they treated me they just blamed me for how i reacted

nobody apologized for how they treated me, they just blamed me for how i reacted.
nobody apologized for how they treated me, they just blamed me for how i reacted.

i will define instructional planning as the way that not only planning for what students will learn but how they will learn it.
tutukuyin ko ang pagpaplano sa pagtuturo bilang paraan na hindi lamang pagpaplano para sa kung ano ang matututunan ng mga mag-aaral ngunit kung paano nila ito matututunan.

parents educational background, it explores parental background and how they impacted on the motivations and aspirations of the children in tagalog
parents educational background, it explores parental background and how they impacted on the motivations and aspirations of the children in tagalog

when you compare two things,you show how they are alike .,when you contrast two things, you show how they are different.
when you compare two things, you show how they are alike., when you contrast two things, you show how they are different.

the framework depicts the four aspects of global competence, which include the development of knowledge, values, attitude, and skills as well as how they flow along attainment characteristics like competency.
how can global competence and global understanding be assessed in the classroom.

familism in the philippines is reflected in the society (miralao, 1994). the kinship structure that is translated outside the family reinforces the basic relational functions of the individual where societal norms can also be perceived as being rooted in the family. filipinos are often found to relate to total strangers as manang (older sister), kuya (older brother), tita (aunt), nanay (mother) and tatang (father). attributing familial names makes one feel that the other is not a stranger, thereby fostering deeper affiliation as it familiarises, if not endears them to the other. ascribing such names to people can also include them in the family circle. the godmother/-father is fondly regarded as ninangi ninong, and in-laws are also distinctly recognised as bilas, bayaw or manugang. there are also ceremonies to solidify these bonds and create binding ties with these people, regardless of previous affiliation. in addition, kinship calling is connoted to affirming personal traits or qualities, with filipino equivalences of descriptives, such as a mother's care, blood brothers, being fatherly or sisterly. influential mass media networks adopt the familialism by using slogans to call their viewers or listeners, like kapamilya (family member), kapuso (beloved one) and kapatid (sibling), to appeal to the loyalty of supporters. the weight that filipinos give to the family affects how they, as individuals within a society, translate the valuation to the social realm. perhaps there is something maintained within this relational network that enables the links to extend out ofthe family circle.
familism in the philippines is reflected in the society (miralao, 1994). the kinship structure that is translated outside the family reinforces the basic relational functions of the individual where societal norms can also be perceived as being rooted in the family. filipinos are often found to relate to total strangers as manang (older sister), kuya (older brother), tita (aunt), nanay (mother) and tatang (father). attributing familial names makes one feel that the other is not a stranger, there