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Catanduanes State University

College of Industrial Technology


Graduate Studies
Virac, Catanduanes

PROGRAM: Master of Arts in Industrial Technology

COURSE CODE: EdM 409

COURSE TITLE: NFE and MANPOWER DEVELOPMENT

SEMESTER/YEAR: Second Semester SY 2018-2019

REPORTER: KRISTOFFER T. TARIMAN

PROFESSOR: Dr. Jocelyn T. Sorreda

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INDIGENOUS PEOPLE EDUCATION (IP)

INTRODUCTION:
The Indigenous People represent nearly 14% of the country’s population. They are
among the poorest and the most disadvantaged social group in the country. Illiteracy,
unemployment and incidence of poverty are much higher among them than the rest of the
population. IP settlements are remote, without access to basic services, and are
characterized by a high incidence of morbidity, mortality and malnutrition.
Indigenous People Education Program (2014)
This is an ALS program that addresses immediate needs, interest, and aspirations
of an Indigenous People (IP) through the implementation of a culturally-appropriate and
right-based ALS curriculum.
Indigenous People
A collective term used to refer to Filipinos who have been differentiated from the
rest of Philippine society based on the persistence until today of their cultural communities
and their cultural practices. Today, they are the descendants of cultural communities who,
in the previous centuries and decades, fought off or evaded the incursions of colonization
and other non-indigenous influences. Other terms used in the past were “native/netibo.”
More culturally-sensitive local terms used recently are “katutubo” and “lumad.”
Indigenous Cultural Community (ICC)
A collective term used for the various cultural communities in the Philippines who
ascribe themselves and/or are identified as Indigenous Peoples (IPs). Other terms used
in the past for these groups were: “cultural minorities,” “tribal communities,” and “tribal
Filipinos.” The term “Indigenous Cultural Community” and “Indigenous Peoples” are
considered to be more culturally- sensitive. Examples of ICCs would be: Kalinga, Agta,
Ibaloi, Ati, Subanen, Mandaya, Hanunuo, Batak, T’boli.
Background Laws
• Article II, Section 22 of the 1987 Philippine Constitution, reiterated
in Section 2, Chapter 1 of the Republic Act of 8371 otherwise known
as “The Indigenous Peoples Rights Act (IPRA) of 1997”, declares that
the state recognizes and promotes the right to the ICCs within the
framework of the national unity and development.
• Section 30 of the IPRA Law, Chapter VI, under Cultural Integrity, has
a provision on Educational Systems which indicates that “The State
shall provide equal access to various cultural opportunities to the
ICCs/IPs through the educational system , public or private cultural
entities, scholarship grants and other incentives without prejudice to
their right to establish and control their own educational systems and
institutions”.
• EO 356 – Renaming the Bureau of Nonformal Education (BNFE) to
the Bureau of Alternative Learning System (BALS) in 2004 which
among others: Mandated the DepEd, through the BALS, to ensure
that all learning needs of marginalized learners are addressed EFA
Plan 2015 (2005) for the ALS to prepare an action plan for informal
interventions relevant to an alternative learning syste m (ALS)
which hopefully will yield more EFA benefits .
IP FOCUSED CURRICULUM FRAMEW ORK

Right-Based Approach (RBA)


Strengthens sustainable development and the exercise of self -
determination in as much as education is supposed to be an “enabling” (for
recognition and empowerment), an “ensuring” (for protection) and an
“enhancing” (for development and promotion) tool for Indigenous Peoples,
their ancestral domains and their cultural integrity.
Learning Strand One - Communication Skills
This strand aims to develop the ability of the IP learners to access,
critically process and effectively make use of available information in a
variety of media to be able to: (a) function effectively as a member of the
family, community, nation and the world; and (b) act ively participate in
community and economic development.
Learning Strand Two – Problem Solving and Critical Thinking
This strand aims to enable the IP learners to be aware of their own
thinking, make critical and informed decisions, defend their ideas , evaluate
the ideas of others and strive for new ways of solving problems, and do all
these in an atmosphere of community and consensus -building.
Learning Strand Three – Development of Self and a Sense of
Community.
This strand aims to help the IP learner s acquire a positive sense of
self and a sense of community that will lead to the development of their
potentials and enable them to live harmoniously together and with others.
Learning Strand Four – Practice of Ecological Sustainable
Economics.
This learning strand aims to help the IP learners achieve responsible
well- being and ensure active participation in the economic life of the
community.
Learning Strand Five - Expanding One’s World View
This strand aims to provide an atmosphere for the IP learners to
appreciate and practice freely their own culture and at the same time to be
equipped with basic competencies to face the challenges of a global
community and the influx of change.
IP CORE CURRICULUM

Goals of ALTERNATIVE Learning System for the


INDIGENOUS PEOPLE (IP)
1. Develop Indigenous People (IP) Communication Skills.
2. Expand their Problem Solving and Critical Thinking.
3. Acquire Self -esteem and Sense of Community.
4. Practice of Ecological Sustainable Economics.
5. Expanding One’s W orld View .
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MADRASAH EDUCATION

W hat is Madrasah Education?

An Arabic word for school.


Is not used in its literal Arabic meaning but as a system of
education with core emphasis on Arabic literacy, Islamic
values, and Islamic religion.
“Islamic values” is the universal moral values based on
Islam.
Historical Background
During the period of Moro resistance against the colonizers (Spain
and U.S.A.), Madrasah Education was the single institution that made the
survival of Islam possible in the Philippines. In the Spanish period of
colonization, Madrasah was the only form of education available to the
Bangsa Mor o.
After Philippine independence, and amidst the massive migration of Christian
settlers in Mindanao, the participation rate of Moro Muslims in the public schools increased
rapidly. The current rate is above 90% the evolution in Madrasah education began in the
1950’s, when Moro Muslims were sent to study to the Muslim countries.
When these scholars returned to the Philippines, they established a formal
Madrasah institutions offering the same Islamic sectarian curriculum that they learned
from universities abroad.
The Three Types of Madrasah
1. Traditional or Weekend Madrasah – classes are held on weekends only or on
days agreed upon by the teachers and students. - There is no formal curriculum, hence it
is not graded and may have multi-age groupings. - The hiring of teacher require simple
qualification like graduates of a Madrasah or an Imam.
2. Developmental or Formal Madrasah – offers hierarchically structured
education and sequential learning generally attuned with the formal education system. -
Offers kindergarten, primary and secondary education.
3. Integrated Madrasah - offers the public school curriculum and Arabic literacy,
as well as Islamic religious subjects.

Government Intervention: Road Map for Upgrading Muslim Basic Education


The importance of Madrasah education for the Filipino Muslims and the problem
of mainstreaming it to the larger national system of education was first noted during the
martial law years. Perhaps, the Moro rebellion in the early 1970’s might have forced the
government’s attention on the importance of Madrasah education.
During the term of President Marcos, several Letters of Instruction (LOI) were
issued mandating integration of the Madrasah into the Philippine system of education, and
authorized the use of Arabic Language as a medium of instruction. The efforts to
mainstream Madrasah Education were not extremely successful.
President Gloria Macapagal-Arroyo has made a different approach, a low-key
approach. Her Excellency had appointed three (3) Muslim leaders one after another. First
was Madam Sandra Sema, second was Atty. Macapanton Abbas, Jr., and third, this writer,
as a Special Asisstant to the DepEd secretary, with the rank of Undersecretary. Their
mandate was to simply upgrade the quality of Muslim basic education, including the
mainstreaming of Madrasah education as component of the national system of education.
The Road Map for Upgrading Muslim Basic Education: A Comprehensive Program
for the Educational Development of Filipino Muslims was drafted in CY 2004 by this writer,
with the assistance of SEAMEO, INNOTECH, and was approved by the then Secretary
Edilberto C. de Jesus of DepEd.
Program Component of the Road Maps:
I. Development and Institutionalization of Madrasah Education;
II. Upgrading Quality Secular Education in the formal elementary and
secondary schools serving Muslim children;
III. Developing and Implementing an Alternative Learning System for
Filipino Muslims’Out-of-SchoolYouth (OSY).
IV. Developing and Implementing appropriate livelihood skills education
and training for present day students of private Madaris, and Out-of-
SchoolYouth (OSY);
V. Supporting government efforts to provide quality Early Childhood Care
and development (ECCD) programs for Filipino Muslims’ preschool
children;
VI. Creation of a special fund for Asisstance to Muslim Education (FAME)
by an Act of Congress and
VII. Improvement of the health and nutritional status of Filipino Muslim
learners particularly in public schools.
Madrasah education: Philippine Model
The dichotomy in the education of Filipino Muslims has put them at a great
disadvantage.
The sectarian Madaris institutions teach the religion of Islam with Arabic as the
medium of instruction, and exclude English, Filipino, Philippine History, and Social Life in
their curriculum.
Graduates there are virtual foreigners in their own country.
They are unemployable in government services and private enterprises.
The public schools do not offer Arabic Language and Islamic Values, thereby
depriving Filipino Muslims of knowledge and skills in the language of Islam and the
universal values of Islam.
1. Rationale
The rationale for the Philippine model of Madrasah education is to eliminate
this dichotomy and unify the curriculum of basic education in the public schools
and private Madaris, allowint students to shift or transfer from one to the other.
2. The Standard Curriculum for Madrasah Education: - The Filipino Muslim
Ulama Scholar had agreed on five learning areas as the Islamic Sectarian Core
subjects of the Madrasah Curriculum in the Philippines.

LearningAreas:
† For Public Schools
Arabic Language - 60 min. daily
Islamic Values - 40 min. daily
† For Private Madrasah
Qur’an
Aqeeda and Fisqh
Seerah and Hadith
3. New Curriculum - DepEd Order No.51, s. 2004 Standard Curriculum for
Elementary Public Schools and Private Madaris
- The DepEd Order No.51, s.2004 was signed by the then Secretary of Education
Dr. Edilberto C. de Jesus on August 30, 2004, one day before the effectivity of his
resignation from the Cabinet.
Public Schools- English, Math, Science, Filipino, Makabayan, Add: Arabic
Language, Islamic Values.
Private Madaris- Qur'an, Aqeeda and Fiqh, Seerah and Fiqh, Arabic Language,
Add: RBEC subjects, English, Math, Science, Filipino, Makabayan.
4. Development of the Standard Curriculum for Madrasah Education
The design and development started in early CY 2002 at the initiative of DepEd
ARMM Regional Secretary, Dr. Mahid M . Mutilan
Began with the conduct of consultative conference on the design of the
curriculum for Madrasah Education.
Dr. Mutilan issued DepEd ARMM Order No. 1, s. 2002, creating the Project
Madrasah Education (PME) with the mandate to design/develop the Madrasah
Curriculum.
In August 2004, former DepEd secretary de Jesus authorized a conduct of
seminar/workshop on the preparation and unification of Madaris Curriculum.
The participants were representatives of different organizations that have
started to work on the design of the curriculum.
The final output of the workshop was the basis of DepEd Order No. 51, s. 2004,
prescribing the Standard Curriculum for Madrasah Education in the Philippines.
5. Development of Instructional Materials DepEd engaged the services of
SEAMEO INNOTECH, as service provider, to manage the development of the
instructional materials for the five learning areas, consisting of textbook, teacher’s guide,
and student skills book form grades 1 to 6.
Content writers were Filipino Muslim scholars who obtained university education
from Muslim countries in the Middle East.
The intent of employing Filipino Muslim content writers to develop instructional
materials was to encourage scholarships among Filipino Muslims.
There are about ten million Filipino Muslims, a large population comparable with
some of the Muslim countries around the world.
6. Training and Professionalization of Muslim Teachers (Asatidz)
Teachers in Arabic Language and Islamic Values (ALIVE) in the public schools,
and teachers in Islamic Studies for Private Madaris.
Teachers in Secular Subjects (RBEC) in Private Madaris.
Teacher Education Institutions (TEIs) in the Philippines do not produce yet the first
type. For the second type, there is no problem as the supply is available.
Three Levels of Training and Professional development for Muslim Teachers
are being designed and implemented:
Level I. Pre-service: a 23-day live-in seminar-workshop on Language
Enhancement and Pedagogy (LEaP).
Entry Qualification: Competence in Arabic Language and Islamic Studies
Training Modules consist of the following: Listening and Speaking English
Reading and Writing English Teaching Methods and Lesson Plan Preparation
Immersion to the Public School System.
Level 2. Professionalizing the Asatidz in the Public Schools through the
Accelerated Education Program
An intensive 12-month program for ALIVE teachers in public schools
Entry qualification: Completed the LEaP Training Program.
Mode of Delivery: Mixed-Mode schooling while in-service/teaching.
Level 3. Inclusion of Arabic Language and Islamic Studies as two additional major
specializations in the BSE curriculum
A steady and reliable source of professionally trained teachers with
specialization in Arabic Language and Islamic Studies shall be ensured.
A curriculum for these two additional specializations shall be designed and
developed for approval of CHED
REFERENCES:
http:// madrasaheducation.com-110307171452-phpapp02
http:// Indigenouspeopleseducationcurriculum.com-131119082502-phpapp01
http:// slideshare.net

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