ARABIC LANGUAGE AND ISLAMIC VALUES EDUCATION (ALIVE) TEACHERS’

CHALLENGES: THE TAGOLOAN DISTRICT EXPERIENCE

An Advance Research Proposal

Submitted to

Soccoro Gultiano

By;

NORANIA A. DICATANONGAN

March 2020
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Chapter 1

THE PROBLEM AND ITS SCOPE

Introduction

Islam is a way of life that plays significant role in satisfying and fulfilling

both our physical and spiritual needs. It teaches us codes of behavior and

conservation of social values in accordance to the Sunnah (Teachings and

Sayings) of Prophet Muhammad Peace be upon him. Islamic Values give

meaning to our existence. Islam means peace and it is peace that brings

happiness, contentment and full fulfillment to a Muslim’s everyday life. A

Muslim pupil who does not know Arabic Language and Islamic Values

education has the possibility to be ignorant on how to read holy Qur’an and

the Sunnah of the Prophet Muhammad, and that will bring him/her them to

the wrong path and naturally lacks of respect to his/her own religion. If the

school has lack of support to Arabic Language and Islamic Values Education,

teachers might not improve their performance in teaching and many pupils

will not attend to the class, because they will think it is not an important

subject.

The DepEd Order No. 51, s. 2004 prescribed the adoption of the

Standard Madrasah Curriculum Framework, in the Elementary level. After

five years of implementation, the curriculum was reviewed and refined to take
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into account learner needs, experiences gathered from program

implementers, and the current curriculum policies and thrusts of the

Department such as Multilingual Education. The first implementation was

started in Grade I on 2005-2006 to selected public schools and on the year

2007-2008 almost in all school of Lanao del Norte was implemented the said

program including the school where the researcher assigned.

This study is about the challenges and experiences of the ALIVE

teachers in Tagoloan District. ALIVE focuses on developing and nurturing

God-fearing, self-actualized and empowered learners, who can be potential

instrument in eradicating ignorance and poverty. Lastly, to be able to nurture

themselves to become citizens who can sustain and protect family solidarity,

the environment, and the nation.

This study aims to explore the challenges of the ALIVE teachers so

that they will be aware of the challenges that they encountered in teaching as

well as some recommendations to overcome those problems. There is a

need to study this problem so that ALIVE teacher can express their

sentiments in teaching, to the principals, and other persons who can help

them overcome those problems.

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Thus, this study sets out simple aim which is to know the challenges

and experiences of the ALIVE teachers in Tagoloan district, from pupils,

parents, curriculum and school facilities.

Theoretical Framework

This study was supported by several theories and concepts which are

The Social Learning Theory of Bandura as cited in by Lucas and Corpuz,

(2007); Socio-Cultural Theory of Vygotsky as cited in by Lucas and Corpuz

(2007); and the Theory of Transfer of Learning by Solomon and Perkins

(1988).

Social Learning Theory of Bandura "Learning would be exceedingly

laborious, not to mention hazardous, if people had to rely solely on the effects

of their own actions to inform them what to do. Fortunately, most human

behavior is learned observationally through modeling: from observing others

one forms an idea of how new behaviors are performed, and on later

occasions this coded information serves as a guide for action. Cited by

(Lucas and Corpuz, 2007).

Therefore, the teacher must be aware to every actions and behavior

inside and outside the classroom as well as in the community. ALIVE

teachers must be good models to the pupils and everyone.

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Farther in Vygotsky; Social-Cultural Theory as cited in by Lucas and

Corpuz (2007) stated that in social interaction plays a very important role in

the cognitive development. He believed that individual development could not

be undersood without lookimg into the social and cultural context within which

development happen. (Lucas and Corpuz 2007)

As a teacher, one needs to know the socio-cultural background of his

learners. Teachers who are determined to teach the ALIVE need to be aware

in the subject Islamic values and Arabic language education and must

possess moral Islamic values.

Transfer of learning of Salomon and Perkins (1988) Teaching for

transfer is one of the seldom-specified but most important goals in education.

We want students to gain knowledge and skills that they can use both in

school and outside of school, immediately and in the future. (Salomon and

Perkins 1988)

Transfer of learning deals with transferring one's knowledge and skills

from one problem-solving situation to another. You need to know about

transfer of learning in order to help increase the transfer of learning that you

and your students achieve. These variables include the characteristics of the
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learners, the learning objectives, and the instructional preferences of the

teacher.

Conceptual Framework

The independent variables centered to the ALIVE teacher’s socio-

economic profile which include the age, gender, civil status, monthly income

and educational attainment. The dependent variable focused only to

experiences and challenges the experience in teaching ALIVE and the

recommendations is the expected output of the study.

ALIVE
TEACHERS’ CHALLENGES AND
EXPERIENCES OF
Socio-economic TEACHERS WITH
Profile RESPECT TO THEIR
 Age
 Gender  Pupils Recommendations
 Civil status
 Parents
 Educational
Attainment  Curriculum
 Family
Monthly
Income
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Figure A: Schematic Diagram Sharing the interplay of variables of the Study

Statement of the Problem

The main thrust of this study is to explore the experiences and

challenges of the ALIVE in Tagoloan District, Tagoloan, Lanao del Norte.

Specifically, it sought to answer the following questions:

1. What is the socio-economic profile of the ALIVE in terms of:

1.1 age;

1.2 gender;

1.3 civil Status;

1.4 family monthly income; and

1.5 educational attainment?

2. What are the respondents challenges and experiences in teaching

ALIVE in terms of

2.1 pupils;

2.2 parents of pupils;

2.3 and curriculum

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3. Is there a significant relationship between the socio-economic profile

and the ALIVE teaching experience of the respondents?

4. What recommendations can be proposed based the findings of the

study?

Hypothesis

Ho1: There is no significant relationship between the socio-economic

profile and the teaching experiences of the respondents.

Significance

This study will benefit the following:

Curriculum Planners. This could serve as an input in developing a

sound conceptual base for the continuing curriculum revision to suit the need

of individual students and the Muslim society as a whole.

School Administrators. The findings of this study will give them the first

hand information as the status of the resources involved in implementing the

ALIVE program.

Community. The findings of the study will make the community realize

the importance of the ALIVE program for the Muslims and therefore, will gain

their support in the implementation of ALIVE.

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ALIVE Teachers. The study will serve as an eye opener or the

sensitive role they play in the ALIVE program.

Parents. The information that will derive from the study would give

them idea of how to assist their children in studying Arabic Language and

Islamic Values.

Pupils. They will appreciate this program because they will understand

deeply their own religion and therefore, they will be proud of their own

identity.

Future researchers. The result will encourage them to conduct more

research about the ALIVE program and its relevance to the new generation.

Scope and Limitations

The respondents of this study is limited to the ALIVE teachers from the

Munipality of Tagoloan, Lanao del Norte, Tagoloan District. It will be

conducted in the following schools: Tagoloan Tagoloan school, Kiasar

Integrated School, Tumple Integrated School, Lininding Elementary School,

Payawan Elementary School, Dimayon Elementary School, Cabasaran

Elementary School, Malimbato Primary School and Gadongan Elemenatry

School of the said district.

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The data of this research focus on the responses of the 15 teacher

respondents of the nine schools.

Definition of Terms

To make this study more understandable to those who might come

across it, the following terms are defined operationally or conceptually:

ALIVE. In this study this acronym means Arabic Language and

Islamic Values Education, the two learning areas added to the standard

curriculum for Muslim pupils in the public schools.

ALIVE Teacher Challenges. In this study, this term refers to sa

demanding or stimulating situation of the ALIVE teachers in terms of pupils,

parents, curriculum, and school facilities.

Arabic Language. A Semitic language that is the official language of

several countries. In this study, it is important because Holy Qur’an written in

Arabic language and so that learners will understand the meaning of it.

Asatedz. this is refer to Arabic teacher which in their study may refer to

teachers who are assigned in schools that offer the ALIVE program to teach

Arabic Language and Islamic Values.

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Islamic Values Education. In this study, this term refers to the

norms and standard of Islam that are practiced by Muslim and are considered

universal values.

Socio-economic Profile. This refers to the social and economic

factors to better understand how the combination of both influence this study.

It refers to Age, Gender, Civil Status, Monthly Income and educational

attainment.
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Chapter 2

REVIEW OF RELATED LITERATURE

This chapter presents a review of related literatures and studies which

were gathered from the different authors that can help much in the

background information about the present study.

Related Literatures

The Madrasah Education Program was created to provide our children

with quality education that is responsive to their needs, a good foundation for

their knowledge and skills, with values anchored on the Islamic faith to

prepare them for further learning and challenges in society today. The Goal

of Arabic Language is develop functional literacy in the Arabic Language to

enable learners to read and understand the Holy Qur’an and Ahadith as well

as equip them with communication skills needed to achieve the vision for

elementary graduates in preparation for secondary education. On the other

hand Islamic Values goal is to acquire desired Islamic values that would

guide learners to be Makadiyos, Makabayan, Makakalikasan and Makatao;

thereby making them agents in educating and promoting brotherhood, peace

and unity, and justice and equality.

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General Concepts of Curriculum in Islam

The ignorance in one’s faith will destroy one’s acquired knowledge by

perpetuating guesswork and baseless opinions as cited by Syed Al-Attas

(Daud, 1998). They are unable to recognize and correct errors caused by the

condition that the content of education lacks Islamic principles and laws. This

is problem for almost three decades rooted in the confusion of the nature and

the scope of knowledge among other important matters concerning the

religion Islam, its basic key and components as well as about the sciences

and institutions of other civilized entities especially those of the west.

Islam classified knowledge into two in order to achieve the ultimate

aims and objectives of education which are the following: a) revealed

(perennial) knowledge based on the Divine Revelation presented in the

Qur’an and Sunnah (Traditions) and all that can be derived from them, with

especial emphasis on Arabic Language as a key to understanding both the

Qur’an and Sunnah (Traditions); b) acquired knowledge, including social,

natural and applied sciences, susceptible to quantitative growth and

multiplication, limited variations and cross-cultural borrowing as long as

consistency with the Shariah (Islamic Law) as the source of values are

maintained (Erfan and Valie, 1995).

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The integration of the ALIVE program across the regions and divisions

is envisioned to be based on the faith and commitment of key regional,

divisional, district and school leaders and managers. Faith is the ability to see

a better future beyond the ups and down of program implementation.

Commitment is to stay the course despite of these ups and down.

Clearly, the ALIVE is not just an affirmative action for Muslim Filipinos.

This program is also a peace building strategy-where Muslim Filipino children

are given an opportunity to understand their own language and culture.

Rodriguez (1993) said that in Muslim Mindanao, there are two

educational systems which cater to the educational needs of the youth. There

are national school system and the Madrasah system of education. The latter

is organized by the Muslim communities to provide education on the basis

principles of Islamic theology and Arabic Language. It adopts the Arabic

system of writing and communication as taught by the ulama that have

expertise of the Arabic language and the special knowledge of holy Qur’an,

the holy book of Islam.

The Madrasah has a curriculum different from that of the tax-supported

(public) schools. Although it operates as a school, it does not have nor does it

secure government permit to operate an educational institution and thus it is

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not recognized by the government and private schools. In spite of these

impediments, the madrasah has contributed to the educational development

of the Muslim youth. Therefore it needs to be improved and its rules as an

educational institution evaluated and re-oriented so that it could join the

mainstream of the Philippine educational system.

Moreover Mukherjee (2007) in her research the teaching of Islamic

values and Arabic used to be done only in madaris (plural for madrasah, or

Islamic school). In 2004, however, the Department of Education (DepEd)

ordered the mainstreaming of these lessons in the curriculum for elementary

public schools. The order mandated the teaching of Islamic values and

Arabic language in public elementary schools with at least 30 Muslim

students.

When it issued its order three years ago, the DepEd noted that public

schools did not include in their curriculum the teaching of Arabic language

and Islamic values, “making the Muslims ignorant of their religion and the

language of the Holy Qur’an.” At the same time, DepEd said, there was “no

uniformity” in the curricular offerings of madaris across the country. Neither

did madaris follow the Philippine education curriculum, “thereby turning

students into virtual foreigners in their own country.” Furthermore, the

teachers were found to be unqualified and sorely lacking in training.

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DepEd’s order thus mandated the standardization of Muslim education

in public elementary schools and in private madaris. The program requires

teaching Muslim grade school pupils Arabic language and Islamic Values,

apart from the basic subjects of English, Mathematics, Science and Filipino.

Teachers were trained, and with help from the World Islamic Call Society of

Libya, textbooks for grade one were printed and distributed.

It was, for the education department, part of a bigger “roadmap” for the

upgrading of Muslim basic education in the country. For Manaros Boransing,

DepEd undersecretary for Muslim Affairs, it simply means making the public-

school system “Islamic-friendly for all Muslims.” In turn, Boransing says, the

education of Filipino Muslims in “Islamic-friendly” schools contributes to “the

eradication of separatist sentiments” among them.

The Education act recognizes the need to promote the right of the

cultural communities to relevant education to make them participate

increasingly in national development. Section 3, para. 8 of the act states that

“ the State shall promote the right of the national cultural communities in the

exercise of their right to develop themselves within the context of their

cultures, customs, traditions, interest, belief and recognizes education as an

instrument for their maximum participation in national development and in

insuring their involvement in achieving national unity”. This provision serves

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as legal basis for the integration of the madrasah into the Philippine

educational system to involve the Filipino Muslims increasingly in the

concerted effort to attain the national development goals. (Mukherjee,2007)

Islamic education must prepare generations to use their sense of

reasoning through intellectual ability of the youth addressed directly without

any form of magic. It implies that human being has been bestowed with

super- natural intellects which make him different from other creatures.

Hence, Islamic Education must teach, prepare and train generations to

be open to others, without loss of their identity. It is implies that the youth

would be the agent in a world that is really dynamic. Islamic education must

train and prepare generations to resort to scientific thinking and attitudes and

to use its results in planning and research as well as in their daily works.

Furthermore Islamic education must prepare generations as agents of

peace, unity, integrity and development. The youth is the society maker in

which they can live in a high degree of peace and unity; a society which

upholds the principles of brotherhood, cooperation, equality, and participation

on the basis of correct and right framework of the system through mutual

assistance as advocated by Islam.

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Therefore, Islamic education must take into consideration the factors

which may lead to its implementation and expectations, that there is an equal

emphasis on worldly and hereafter affairs. There is a need to strengthen and

develop the curriculum is one of the factors which carry out the established

philosophy and goals.

Similarly, education for Islam aims to have a balance growth of

personality through training of the spirit, intellect, rational self, feeling, and

bodily since of man. Islam education, therefore, instills piety and encourages

self-purification and self-discipline. Since, knowledge is the key to all

education, Islam categorizes knowledge as (1) revealed (perennial)-based on

the divine revelation as presented in the Qur’an, and the Sunnah; and, (2)

acquired based-including social, natural and applied sciences, susceptible to

quantitative growth multiplication, limited elevations and cross cultural

borrowings with the shari’ah as the source of values which is to be

maintained. Knowledge therefore is both acquired and psychological. The

former is based on faith and the latter is acquired by human faculties, and

enlightened by faith.

The rationale for the Philippine model of Madrasah education is to

eliminate this dichotomy and unify the curriculum of basic education in the
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public schools and private Madaris, allowing students to shift or transfer from

one to the other.

Related Studies

The following studies are provided to show their relations to the

present studies.

In the study of Sanggacala (2004) considered Madrasah classrooms

as one of the challenges for teachers. Observations made in Cotabato City,

Marawi City and Zamboanga City through interviews confirmed the

insufficiency of instructional materials in the Madrasah as a major problem.

Temporarily, this was solved because of donations from Middle East, like

Kingdom of Saudi Arabia and Egypt.

Ali (2005) studied the possibility of teaching Arabic techniques in

teaching Arabic as second language is different from those employed in

teaching other foreign languages. He said applied linguistics must offer many

foreign approaches, methods and techniques, which are the most effective

and efficient tools. The grammar-translation method emphasizes grammatical

rules and translations from and in to the foreign languages, with more

emphasis on reading and writing. The direct method believes that a person
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should learn a foreign language in the same way that he learns his native

language.

Daud (2005) she revealed that the integration of Islamic beliefs and

practices in the 2002 Basic Education Curriculum, Muslim learners in

Mindanao and other parts of the country will be brought nearer to Allah

(God). This will help them to attain the ideals of righteous and prosperous life

exemplified by Prophet Muhammad (peace be upon him).

A Madrasah General Education Program for Muslim Mindanao,

revealed that the kind of Education offered for the Muslims in Southern

Philippines suffered in the Philippines suffered from numerous problems and

was ineffective and irrelevant. Malcolm, a famous American author stressed,

that, at times educated Moros had not adapted the social and household

practices taught in school. The reason was that the children learned in school

methods or social practices incompatible with their customs. The students

were taught methods that clashed with their customs and traditions. In

addition, the school, in the opinion of Malcolm, not only failed to relate with

home life but also failed to take advantage of the

complimentary/supplementary alliances of the school and the home in

educating the Muslim youth.

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Additionally, in the study of Bulatao (1947) as cited by Daud (2000),

Muslim Filipinos were the least favored as employers, neighbors, and son-in-

law. In fact, among the various ethnic groups according to the fourteen

categories of intelligence, industrious, friendliness, generosity,

progressiveness, peacefulness, and so forth, the Filipino Muslims were rated

low in every category except to thrift and physical strength.

Arimao (1990) made a study on the implications of the madrasah to the

Philippine educational system. Her major findings are as follows.

1. Madrasah education was adequate and useful for employment in the

country and Middle East, for assisting the community and/or locality,

and in assisting and Autonomous Region in Muslim Mindanao

(ARMM).

2. The contribution of the madrasah educational system to the Philippine

educational system were the following:

2.1 provide pre-school education and catechism

2.2 provide sectarian education in elementary and high school levels

2.3 provide Arabic literacy to Muslim

2.4 make Muslims better Filipino citizens

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Further, the madrasah has become a strategic institution for pre-school

education. Most Muslims bring their pre-school aged children to the

madrasah to learn Islamic catechism as well as the rudiments of pre-school

education. The DECS is very handicapped to provide relevant education to

pre-school Muslim children.

The national government as well as the regional government in the

ARMM has encouraged the teaching of Arabic in places where such is

appropriate. The madrasah system of education has contributed much in

Arabic literacy of the government. In fact, the madrasah is much advance in

Arabic literacy. Without the madrasah, Arabic literacy program of the

government in Muslim areas will never make a head way.

On the integration of the madrasah system, that the national

government through the ARMM has already put the groundwork for the

integration of the madrasah into the Philippine educational system. It has

been the opinion of some educators in Mindanao that the madrasah should

be integrated into the Philippines educational system as private sectarian

institution of learning where Islam and Arabic could continue to be taught.

Philippine laws prohibit the teaching of religion in public school or in school

supported by public funds. In her study, it was the consensus of the majority

of the respondents that the madrasah should be integrated as government

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schools under the supervision of the DECS and with national financial

support.

Such consensus, Arimao (1990) commented, will have some negative

implications on the continued teaching of Islam in the integrated madaris

since government funds will be used to support the madaris. Hence, the

teaching Islam or any religion for that matter, will no longer be allowed. The

constitutional provisions on the separation of the church and state should be

property understood first before a madrasah owner seeks of integrations into

the DECS schools. It should also be pointed out that in Islamic countries,

there is no separation of the church and state. The state is subservient to the

laws of God and hence religion should be taught in schools supported by

government founds. But this is not the case in the Philippines where Islam is

a minority religion and Christianity, the majority religion. There is also a need

to understand the salient features of a democratic state like the Philippines

vis-à-vis using public funds to promote a religion in spite of its very positive

educational advantages.
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Chapter 3

RESEARCH METHODS

This chapter presents the research methods use in the study. It also

discusses the research design, research environment, respondents and

sampling procedures, research procedures, data gathering instruments and

their validity, and statistical treatment of the data.

Research Design

The descriptive – correlational method will employ in this study since it

aims to gather information on the challenges of ALIVE teachers in Tagoloan

District. This study will describe the profile of the respondents in terms of their

age, gender, civil status, educational attainment, and family monthly income.

Research Environment

This study will be conducted in Tagoloan District, Tagoloan, Lanao del

Norte. The Tagoloan District has eleven (11) schools but only eight (9)

schools have ALIVE teachers. These are the following: Tagoloan Integrated

School, Kiasar Integrated School, Tumple Integrated School, Lininding

Elementary School, Payawan Elementary School, Dimayon Elementary

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School, Cabasaran Primary School, Malimbato Primary School and

Gadongan Primary school.

Tagoloan is a 5th class municipality in the province of Lanao del Norte,

Philippines. According to the 2015 census, it has a population of 13,253

people. The municipality is politically subdivided into 7 barangays: Dalamas,

Darimbang, Dimayon, Inagongan, Kiazar (Poblacion), Malimbato, and

Panalawan.

Respondents and Sampling Procedures

The respondents of this study will be the (15) ALIVE teachers of

Tagoloan District. They come from the (9) schools of district. Due to the very

limited number of ALIVE teacher, all of them are taken as respondents of the

study. The Educational qualification of the respondent is neither Education

Graduate, College Graduate, College level and a High School Graduate. In

secular Education a graduate of Kulliyah (College Graduate), Kulliyah

Mutawassit (Junior College), and Thanawi (High School Graduate). In terms

of eligibilities they are all passers of National Arabic Qualifying Examination,

have attended the 23 days Language Enhancement and Pedagogy (LeaP)

training.
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MINDANAO MAP

Figure B: The Locale of the Study

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Research Instruments and Their Validity

This study will utilize a research-made questionnaire which is pattern

from other researchers conducted in Mindanao. There are forty (40)

questions to be answered by the respondents. After the approval of the

instruments, the questionnaire will be pilot-tested for reliability and validity

test, using ten ALIVE teachers who are from another district. Then the

researcher reproduced the copies for the use in her data gathering after

testing for validity and reliability. The scoring method is pointing it on the line

beside the question of each number the lowest rating will be 1, middle rating

is 5 and 10 is the highest rating.

Data Gathering Procedures

To facilitate the gathering of the data, permissions to conduct the study

will be obtaining from the school division superintendent, supervisors,

principals and respondents. All the communications will be sign and approve

by the concern personalities including the Dean of graduate studies of Capitol

University.

During the distribution of the questionnaires to the respondents, who

are the ALIVE teacher of Tagoloan District, the researcher will administer it
 28

personally so that she can immediately attend to questions raise by the

respondents and at the same time explain in Maranao dialect if it is needed.

Confidentiality of their answers is also assure by the researcher.

Statistical Treatment

The data will be tabulated and interpreted to acquire the relevant

information needed.

Frequency and Percentage will be use to describe the socio-economic

profile of the respondents in terms of age, gender, civil status, educational

attainment of parents, and family monthly income. These will be use in the

first statement of the problem enumerated in Chapter 1.

Mean values and ranking will also use to determine the respondents’

challenges in teaching ALIVE in terms of pupils, parents, curriculum and

school facilities. These were used in the second statement of the problem

enumerated in Chapter 1.

The Pearson Product Moment Correlation will be used to determine the

relationship between variables. Specifically, it is use in the third statement of

the problem enumerated in Chapter 1.

All the computations will be done with statistics software of an

accredited statistician.