LIVED EXPERIENCES OF GRADE 12 MUSLIM STUDENTS

UNDERGOING RELIGIOUS EDUCATION

A Research presented to
The Faculty of Senior High School
Notre Dame of Dadiangas University
General Santos City

In the Partial fulfillment of the

Requirements in Practical Research 1

By:

Fernandez, Angelika Bea H.

Dana, Noelle Gwendolyn G.

Zarandin, Joseph Albert O.

Nuenay, Juvante Deo V.

Corea, W yatt Jeremy C.

Catolico, Sitti Aaliyah P.

Harid, Mohajerina B.

Glodove, Warren P.

Olandria, Abigail T.

July 2019
LIVED EXPERIENCES

Table of Contents

Chapter I 4

Introduction 4

Statement of the Problem 6

Scope and Delimitation 6

Significance of the Study 7

Definition of Terms 8

Chapter II 10

Theoretical Framework 10

Related Literature 14

Religious Diversity and Inclusion 14

Reasons of Population Influx of Muslim Students in Catholic Schools 15

Perceptions and Experiences of Muslim Students in Catholic Schools 16

Related Studies 17

Secularization and Religious Education 17

Insights about Muslim Students, their Experiences and their Rights 18

Chapter III 19

Research Design 19

Data Analysis 22

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LIVED EXPERIENCES

Participants of the Study 24

General Procedure 24

Research Instrument 26

Chapter IV 27

PRESENTATION, ANALYSIS AND INTEPRETATION OF DATA 27

Chapter V 37

REFERENCES 38

Articles/ Websites/ Online Database 38

Books/Journals 43

Interview 45

Thesis 45

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Chapter I

THE PROBLEM AND ITS SETTING

Introduction

Education and religion, two of humankind’s most ancient endeavors. The

relationship of the two have been tied even long before (Chaney, 2016).

Both Muslim and non-Muslim students share the cognitive, emotional, and

physical challenges of schooling (Niyozov & Pluim, 2009). However, Muslim

students in school systems have their own concerns (Bashir, 2003). These

concerns often include performing their religious practices; maintaining a certain

dress code; adhering to certain values misunderstood by secular culture, clearing

out stereotypes and misconceptions of their religion (Kahf, 2006). In private

catholic schools, it also includes their participation to Catholic activities and

classes.

Muslim students have different perceptions of religious education subject

and some of them, who study in catholic schools, felt sad that they have to learn

about other religion according to Badriah, a participant from SMA Santa Theresia

Jakarta in 2016 stated in Sejati’s study (2016).

Inferring to Munaroh’s statement in Sejati’s study in 2016, some Muslim

students feel uneasy or uncomfortable to follow the Catholic lessons and

scriptures because of their religion and they avoid reading the Holy Bible.

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LIVED EXPERIENCES

However, in the Philippines, it has become a worthwhile discussion about

the religion classes.

The Department of Education reminded schools that these classes are

not mandatory and may only be conducted in public school elementary and high

schools upon the request of the parent. Yet, if the children want to learn other

religions, it will depend on the religion of the parent according to Jesus Mateo,

DepEd Assistant Secretary. It is their policy to require parents to submit written

permissions requesting particular religion classes under the DepEd Order 49,

s.2009 (Rodriguez, 2015).

It was the department’s practice to challenge stereotypes. “Negative

prejudices flourish when there is a lack of knowledge about the real state of

things,” Manuel Spatipula stated in 2015.

Notre Dame of Dadiangas University, a catholic school, applied Religious

Education in the curriculum of the senior high school. Nevertheless, it never

hindered the enrollment of Non-Catholics despite the subject.

In relation to this, a former Religious Education teacher of the institution,

Jellys Jasper Sarabillo (2019), stated that the Muslim students he once handled

often cannot relate to the topics since it was Catholic-centered. He also added

that it was difficult to include the Muslim students in group tasks because the

activity might be forbidden for their religion. Sarabillo (2019) mentioned that it

was a struggle for him to impart values because the views and opinions of the

Muslim students are different from the Catholics based on his own point of view.

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In accordance to the previously stated number of literature, the

researchers would also tackle upon the deficiencies it portrayed. Since the study

of Sejati (2016) was situated in Jakarta, the group decided to conduct this study

in the Philippines whether it produces the same results.

Thereupon, the researchers would like to know and describe the lived

experiences of Grade 12 Muslim students undergoing Religious Education.

Statement of the Problem

This study aims to determine the lived experiences of grade 12 Muslim

students of Notre Dame of Dadiangas University undergoing Religious

Education.

Specifically, the study seeks to answer the question:

1. What are the lived experiences of Grade 12 Muslim students

undergoing Religious Education?

Scope and Delimitation

The study focused on the lived experiences of Grade 12 Muslim students

undergoing Religious Education.

The study is delimited to the randomly selected Grade 12 Muslim Students

of Notre Dame of Dadiangas University.

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Significance of the Study

The results of the study is hoped to be beneficial to the following:

Researchers. This study could provide information about the present

problem in their own institution. Furthermore, this study also encourages the

researchers to be patient in gathering information and to enhance their research

skills.

Teachers. They are now informed with information to be more effective in

their subject and can be expected to extend their understanding and

consideration more to the Grade 12 Muslim students.

It will help the teachers, specifically the Religious Education teachers to be

aware to the factors affecting the religious statuses of the students and to teach

the subject without offending a student’s religion.

School administrators. It may aid the administration to spread

awareness to the school personnel to approach Muslim students fairly despite

going into a Catholic institution.

Muslim students. This study will help them to become knowledgeable

about coping with the R.E. subject despite his/her religion.

Future researchers. This study will serve as a basis for the future

researchers. The proposed study will favor and help the future researchers and

will help them as their guide.

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Definition of Terms

The following terms are defined conceptually and operationally for better

understanding of the concepts used in the paper:

Colaizzi. Conceptually, Colaizzi's strategy for information investigation is

thorough and strong, and accordingly a subjective technique that guarantees the

validity and unwavering quality of its outcomes (Wirihina et al., 2018)

Influx. Conceptually, this is the arrival of large number of people or things

(Cambridge Dictionary, 2019). Operationally, this is the population growth of

Muslim students in a Catholic school.

Lived experiences. It is conceptually defined by the University of

Waterloo (2017), a representation and understanding of a researcher or research

subject's human experiences, choices, and options and how those factors

influence one's perception of knowledge. Operationally, the element that will be

described and delineated in the study.

Muslim. Conceptually, these are people who’s the religion is Islam,

including those who believe in Allah as the sole deity and in Muhammad as his

prophet (Merriam-Webster Dictionary). Operationally, the people who will be

assessed in the study.

Pedagogical. It is conceptually defined by the Cambridge Dictionary as

relating to the theory and methods of teaching.

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Religious Diversity. As defined by Dale Tuggy (2019), religious diversity,

conceptually, is the fact that there are significant differences in religious belief

and practice.

Religious Education. Conceptually, it is an education in a school which

places a strong emphasis on the beliefs associated with a particular religion

(Collins English Dictionary). Operationally, the effects of this subject to the

Muslim students will be assessed.

Secularization. Conceptually, it is the conveying of property from

ecclesiastical to civil possession. (Vocabulary.com)

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Chapter II

REVIEW OF RELATED LITERATURE AND STUDIES

This chapter provides overviews and portions of previous related studies

and literature. It also introduces the framework for the study that comprises the

theories that would support the assumed results garnered from the review of

related literature.

Theoretical Framework

The framework of this study is interdisciplinary, procured from paradigms

of psychology, education and culture. This segment would explain theories that

would support the results and correlate them into each other.

The first theory that this paper would elaborate is the Schema Theory. It

was established by Richard Anderson in the year 1977. This theory explains the

learning style that would require previous knowledge of a certain idea. If there is

none otherwise, the new learning would be hardly accommodated,

incomprehensible and with little pedagogical use. The researchers’ could

associate this to the lived experience of the Muslim students for they may have

inadequate previous information of the subject; Religious Education.

Furthermore, the Acculturation Theory (Redfield, et al, 1936) details the

interaction of two different cultural groups that when come in first-hand contact

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Cognitive
Development
Theory
Syngenism
Theory (Piaget, 1936) Pillar Theory
(Gumplowicz, (Baumrind, 1960)
1897)

Acculturation Transactional
Theory Theory of Stress
and Coping
(Redfield, et al, (Lazarus &
1936) Folkman, 1984)

Grade 12 Monotheism
Schema Theory
(Anderson, 1977) Muslim (Muhammad,
1353-1336 BC)
Students

Lived Experiences

Figure 1. Theoretical Framework

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with each other will bring forth subsequent changes to either or both groups. This

would be applicable if ever there would be noticeable changes to them as

influenced by the Religious Education subject.

The Acculturation Theory continued to the concept of identity formation

where it talked about the developmental process of an immigrant cultural group

to a new environment with a foreign culture to their own. However, if the former

ceased to connect to the culture of the new environment that would lead to

identity diffusion and afterwards into marginalization. Idling in this stage would

cause confusion for the immigrant and frustration for others, because the

behavior is viewed as unpredictable and capricious and would isolate the person

(Redfield, et al, 1936).

Moreover, Ludwig Gumplowicz, a Polish sociologist, constituted the theory

of syngonism in the year 1897. It states that human beings have an innate

tendency to form groups and cultivate a feeling of unity and comfort. Though the

theory was established from pre-political racial groups and a series of war in the

early years, the syngonism theory was applied to the study. (Ward, 1907)

The theory is applicable to the study since the participants tend to form

groups with fellow Muslims because of their homogenous trait which is their

religion.

However, some of the decisions of the participants to study in this type of

institution was influenced by the parents, the Pillar Theory supported the results.

The Pillar Theory states that there is a type of parenting wherein the parent

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dictates rigid rules and decisions that should be followed without question, it is

called the authoritarian parenting (Baumrind, 1960).

Some of the decision was from the participant himself/herself, it was under

Jean Piaget’s Cognitive Development Theory of the year 1936. The Formal

Operational Stage of the theory states that children with ages of 12 and above

can make their own decisions and are capable to think abstractly and reason

about hypothetical problems.

In addition, the researchers included the Monotheism theory by

Muhammad in the year 1353-1336 BC that supported some of the statements of

the participants about their beliefs and practices. Monotheism is said to be the

belief in the oneness of God, or in the actuality of one God and the relatedness of

the different religions (Baren, 2019).

Lastly, to support the results on the constructive consequence of stress

because of the Religious Education, the researchers’ included the Transactional

Theory of Stress and Coping by Lazarus and Folkman in the year 1984. The

theory elaborates stress and coping as a dynamic process. Stress was

emphasized as a product of a transaction between a person (including multiple

systems: affective, physiological, neurological, psychological, cognitive) and his

or her complex vicinity. The originators also based from another study which was

from Dr. Susan Kobasa in the year 1979. Kobasa introduced the concept of

hardiness which was defined as a pattern of characteristics that recognizes

people who remain holistically healthy under life stress, thus, the constructive

consequence.

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Related Literature

Religious Diversity and Inclusion

The study of Perdana (2018) aspired to know when and how the Catholic

and Muslim students interacted with each other at SD Ignatius Slamet Riyada, a

school under the Holy Cross. He obtained results which showed that the form of

interaction of the students is through discussion, extracurricular activities, breaks

between classes in school cafeterias and competition in academic terms.

Mcquillan (2008), however, agreed that the number of Non-Catholics attending

Catholic schools are noticeably increasing and are now in an average of 23%

nationally. He accentuated, also, that Catholics are continuously making a

‘Catholic contribution’ whenever they recognize and accept the enrollment of

non-Catholics as a way to advocate a pervasive cultural opposition to religion to

the extensive community.

In association to this, a study of Donlevy (2007) pondered on the

dimensions of inclusion of non-Catholics in Catholic schools. The study showed

that there are ten dimensions, namely: pedagogical, social, psychological, racial,

cultural, spiritual, political, financial, legal and philosophical.

The study of Samaniega (2016), nevertheless, challenged the institution

he was conducting in. The first challenge was that the institution must accept all

students with open arms provided that the students will respect the Christian

living and its conditions. Second, the school must be able to indulge in their

learning needs according to the specification of each. Lastly, the Catholic school

must adapt multicultural education to support culture relativity.

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Reasons of Population Influx of Muslim Students in Catholic Schools

In a census that Gledhill (2016) included in her article, more than 26,000

Muslim students are now studying in Catholic schools across England. The

results showed that one in three pupils who attend Catholic schools are not

Catholics.

In France, however, only has four Muslim schools and 8,847 Roman

Catholic schools, the latter have been the refuge for Muslims who seeks:

spirituality, an environment in which good manners count alongside with

mathematics and higher academic standards, in public sectors that are

overburdened and secularist (Bennhold, 2008)

An article of Scott (2015) narrated on the journey of a non-Catholic family

in search for a school for their children. Both parents agreed on the idea of a

Catholic school that focuses on the heart as well as the mind. In correlation to

that, an article of Turner (2011) divulged more to the talk of that topic. Muslim

families see Christian schools as a “fascinating” choice because children will be

able to assimilate with the wider community at a young age. Muslim families

accept the opportunity to send their children to a school which promises mutual

understanding of faith, while being able transparent about the Christian customs

and underpinning narrative on which its ethos and values are created and based.

In the contrary, Gleeson and his colleagues (2018) studied on the

characteristics of Catholic schools in USA to Australia. The study reported that

the parents there enrolled their children in Catholic schools because of

pragmatism rather than religious reasons.

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Parallel to the reasons of their classmates, Muslim students also enrolled

in Catholic schools because of the attractive campuses, the appealing professors

and academic programs that fit their interest, also, the spiritual attraction to the

values that connect the two faiths.

The Muslim students are also interested in the different icons that are

present in most classrooms, namely: crucifixes and statues. Also, Catholic

schools put-up prayer rooms for them, a trait that other schools don’t have (Wan,

2010).

Anyhow, in Ontario, Lowson (2018) wrote about how the Catholic schools

in that area are allowing the mass enrollment of non-Catholic students to reach a

quota to receive funding from the Provincial Funding Catholic Boards.

Perceptions and Experiences of Muslim Students in Catholic Schools

Each school has its own way of handling situations. In SMA Santa

Theresa Senior High School, as observed by the study of Sejati (2016), all

students, no matter their religion, must undergo the same Catholic religious

education for the school was handled by a Catholic foundation. The results of the

study showed that some Muslim students have a “positive perception” to lessons

that are applicable in their daily lives and a negative perception to lessons that

require memorization and theories. One student stated that they felt sad that they

have to learn about other.

An article of Ali (2017) also recounted the experiences of a Muslim parent

that worked hard for his children to be able to enroll into a Catholic school. The

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greatest thing the parent observed in the school was the serious and solemn way

the students pray and how they respected all faith.

Rabah (2011) also narrated the experiences of a Muslim college student

that attends a Catholic college, yet, still participate actively in religious class

discussions. Usually, the student shared, that his peers never really know that he

was a Muslim until that specific subject comes up.

In Stapleton’s (2016) column that talked about the experiences of minority

faiths in an Irish Catholic school, it pondered on how most non-religious and anti-

religion students felt a strong urge that Catholicism should be respected and how

some of them felt regret that they lost the ability to believe anymore.

Related Studies

Secularization and Religious Education

In relation to this was Jakob’s (2018) thesis on the current situation of

religious education while coexisting with secularization and religious diversity in

Austria. The conclusion of the researcher’s study was to develop the religious

education of Austria so it can manage to overcome the changes brought by

secularization and religious diversity.

Last is Hannam’s (2016) study that deals about what really should be the

aim of religious education in a public sphere. The results of the study showed

that if religious education was understood more as faith rather than a practice, it

could open more ways of considering the role of religious education in a public

sphere.

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Insights about Muslim Students, their Experiences and their Rights

With the goal of giving voices to the minority faith students in Catholic

schools in Ireland, Stapleton (2018) explored the experiences of these students

and how the school catered their need for spiritual and moral development. The

study showed that the students still wanted to learn religious education and

strongly valued class discussion in this particular subject.

In contrary to Stapleton’s (2017) approach, Fernando (2014) inquired

about the Catholic students’ insight about Muslims and Islam in their school,

which is a Catholic school. The results showed that majority of the students have

a positive attitude towards them and a few negative responses when the rights of

the Muslims were discussed.

On the other hand, Owusu-Ansah (2016) tackled about the rights of

Muslim students in Government Assisted Christian schools. Whether if it was

compulsory for them to attend the Mass of Christians and if this was against the

constitutional right to religious freedom.

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Chapter III

METHODOLOGY

This chapter aspires to delineate the research design, the locale of the

study, the general procedure, the data analysis, and the participants of the study.

Research Design

A research design is defined as a framework of methods and techniques

chosen by a researcher to combine various components of research in a

reasonably logical manner so that the research problem is efficiently handled. It

provides insights about how to conduct research using a particular methodology.

Every researcher has a list of research questions which need to be assessed –

this can be done with research design (Bhat, 2019).

The purpose of the research design, as narrated by Burns and Grove

(2001), is to attain greater control of the study and to enhance the validity of the

study by examining the research problem. In choosing which research design to

use, the researcher has to regard a number of factors. These include the focus of

the research (orientation or action), the unit of analysis (the person or object of

data collection) and the time dimension.

The research carried out is known as a qualitative research. As defined by

DeFranzo (2011), Qualitative Research is primarily exploratory research. It is

used to gain an understanding of underlying reasons, opinions, and motivations.

It provides insights into the problem or helps to develop ideas or

hypotheses for potential quantitative research. Qualitative research is also

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used to uncover trends in thought and opinions, and dive deeper into the

problem.

This study also employs a phenomenological approach which designs to

explore and understand people’s daily lived experiences. (Wojnar and Swanson,

2007).

The research aims to know the experiences of the Grade12 Muslim

students in Notre Dame of Dadiangas University undergoing religious education.

Data will be collected from the Grade 12 Muslim student participants using a

semi-structured interview.

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Existing
Theories

Preparing
Research Selecting
Interview
Questions Participants
Guide

Semi-
Grand Tour Snowball
Structured
Question Sampling
Interview

Gathering
Data

Data Analysis

Data
Interpretation

Drawing of
Conclusions

Figure 2. Research Design

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Data Analysis

Data will be analyzed by employing Colaizzi’s (1978) strategy in

descriptive phenomenology. This strategy uses 7 steps to analyze data garnered

from the semi-structured interview. The steps are as follows:

Step 1. The researcher familiarizes him or herself with the data by

repeatedly reading through all the participant accounts.

Step 2. The researcher distinguishes all statements in the accounts that

are of direct significance to the phenomenon which is under investigation.

Step 3. The researcher identifies meanings relevant to the phenomenon

that emerged from timely pondering of the significant accounts.

Step 4. The researcher clusters the identified meanings into themes that

are frequent across all accounts.

Step 5. The researcher writes a full and comprehensive description of the

phenomenon, incorporating all the themes procured at the previous step.

Step 6. The researcher liquefies the exhaustive description down to a

short, dense statement that encompasses just those aspects considered to be

significant to the structure of the phenomenon.

Step 7. The researcher returns the fundamental structure statement to all

participants to inquire whether it encompassed their experience.

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Familiarisation

Identifying siginificant
statement

Formulating meanings

Clustering themes

Developing an
exhaustive description

Producing the
fundamental structure

Seeking verfication of the

fundamental structure

Figure 3. Colaizzi’s (1978) Strategy in Descriptive Phenomenology

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Participants of the Study

The participants of the study are the grade 12 Muslim students of NDDU

and will be gathered using homogenous purposive sampling.

According to Patton (1990), purposive sampling is the method of

choosing samples by taking topic not based on the level or region, but based on

the particular purpose. Homogenous sampling is a type of purposive sampling

where the samples are chosen for they share a specific trait (Lund Research,

2012).

For the number of participants, Glaser and Strauss (1967) recommend the

concept of saturation for achieving an appropriate sample size in qualitative

studies. For this study is a phenomenological study, Creswell (1998) suggested

to have five to 25 participants while Morse (1994) advice to have at least six.

In conformity to saturation, the researchers would start off with 15

participants and would saturate when needed.

General Procedure

The research presented in this study will be carried out according to the

following steps:

First, a letter for the administration will be constructed to ask permission to

interview students from the institution to participate in the said study.

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Second, the researchers would conduct a homogenous purposive

sampling wherein the researchers would set a number of criteria to become the

basis in choosing their participants. The criteria are the following:

 Bona fide Grade 12 student of Notre Dame of Dadiangas

University.

 Both parents are Muslim by birth.

The researchers used simple random sampling amongst the students that

had passed the criteria to determine the 15 participants of the study.

Afterwards, an interview guide will be provided by the researchers to

generate a semi-structured interview. In accordance to what Calmorin (2014)

stated, a semi-structured interview is an interview that uses a protocol to help

direct the researcher through an interview process. It also provides the

researcher with the capability to inquire more about the participant and address

follow-up questions that are not stated in the interview guide. Also in conformity

to Keller (2018) statement, this type of interview is conducted with an open

framework which allows focused, conversational and two-way communication.

Next, a letter will be created to be sent to the participants if they are willing

to participate in the interview.

The selected 15 participants would undergo the semi-structured interview

using the interview guide. The participants will also be asked if ever they would

allow the researchers to record their responses.

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A recording device will be used to record their responses, if they would

consent to it, while it is also being jotted down by the researcher. Subsequently,

the collected data will be analyzed using Colaizzi’s (1978) strategy in descriptive

phenomenology.

Thereafter, the data will be interpreted by the researchers. Lastly, the

researchers will draw conclusions from the findings of the interpreted data.

Research Instrument

The researchers will conduct an interview with their participants using a

semi-structured interview that in accordance to what Calmorin (2014) stated, a

semi-structured interview is an interview that uses a protocol to help direct the

researcher through an interview process and it also provides the researcher with

the capability to inquire and address follow-up questions that are not stated in the

interview guide.

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Chapter IV

PRESENTATION, ANALYSIS AND INTEPRETATION OF DATA

This segment of the paper aspires to summarize the collected data by

using Colaizzi’s (1978) Strategy in Descriptive Phenomenology.

Table 1.1. Significant Statements

Transcript Lines
Significant Statements # #
Sometimes, I have a hard time understanding some words 12 16

because I am not familiar to them and they are new to me.

When I was in Grade 11, in the very first meeting in RE, we already 01 17

had a quiz about the Catholic religion, and us non-Catholics or

Muslims, did not know anything about it. I remembered that I had a

hard time and only scored zero in the first quiz.

Um, I often do not understand but I can comprehend sometimes 03 25

because it’s somehow related to our beliefs.

Actually, none, but sometimes, yeah, sometimes I cannot relate but 09 26

I do listen to the teacher so that I can cope up the lessons.

Sometimes, I cannot understand and I feel out of place because I 08 12

only know a few things about the background of the subject.

Yes, umm, because since when I was in elementary until high 08 04

school, I was already studying in a Catholic school.

Sometimes in RE, when Catholics start making their reflection 08 10

27
paper about the topic in every mass, us, Muslims, often do not

know what to do so I get pressured, I still need to ask from the

LIVED EXPERIENCES

Muslims of the other sections to get a clear objective of what to do.

Umm. She (mother) likes it here because according to her, it’s high 14 6-7

standard. I really wanted to choose another school but she does

not allow it, otherwise, she wouldn’t let me study at all.

Umm, I feel happy because RE helps me become open minded 01 08

about their (Catholics) religion and it also helps me share

knowledge to them despite the difference of our religion.

Yes, it’s my decision to enroll here knowing that it is a Catholic 10 11

School.

For me, I feel like there’s a connection between Muslims and 04

Christians because there is a specific part of Qur’an that talks

about Christians also.

Me and my mom always make the decision in choosing schools. It 06 9-14

was either this institution, but we don’t base in the religion, only in

the financial aspect.

For example, since I am a Muslim and my classmates are 06 27

Catholics, I have difficulties when they demonstrate the sign of the

cross and when they use the rosary.

Naturally, I feel out of place because I don’t know anything about what 13 14

the teacher teaches.

I’m bothered because I usually compare my religion which is Islam and 13 19

the Catholic religion and identify their differences.

It inspires me to help some poor people. 15 35

Sometimes, I am pressured during Catholic events like their 15 11

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Mass and others.

I remember when we were told to memorize the clothes of the 05 30

Priest and I was like, “What’s that?” During our exam, it was

difficult for me because there were only pictures and I didn’t

know anything about it.

Table 1.2. Significant Statements and Formulated Meanings

Significant Statement Meaning

Sometimes, I have a hard time Participant having a hard time in

understanding some words because I am understanding the lesson because of

not familiar to them and they are new to unfamiliar words.

me. (Transcript # 12, Line #16)

When I was in Grade 11, in the very first Participant scored poorly in an

meeting in RE, we already had a quiz assessment because of an unfamiliar

about the Catholic religion, and us non- lesson.

Catholics or Muslims, did not know

anything about it. I remembered that I had

a hard time and only scored zero in the first

quiz. (Transcript # 01, Line #17)

Um, I often do not understand but I can Participant can often understand the

comprehend sometimes because it’s lesson because of slight similarity with

somehow related to our beliefs. (Transcript their belief.

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LIVED EXPERIENCES

# 03, Page # 25)

Actually, none, but sometimes, yeah, Participant has minor difficulties with the

sometimes I cannot relate but I do listen to subject because she listens to the teacher

the teacher so that I can cope up the instead when she encounters lessons that

lessons.(Transcript # 09, Line # 26) aren’t relatable.

Sometimes, I cannot understand and I feel Participant often doesn’t understand the

out of place because I only know a few subject because she lacks background

things about the background of the subject. knowledge of the subject.

(Transcript # 08, Line # 12)

Yes, umm, because since when I was in Participant chooses the school because

elementary until high school, I was already she already studied in Catholic institutions

studying in a Catholic school. (Transcript # before.

08, Line # 04)

Sometimes in RE, when Catholics start Participant consults to other Muslim

making their reflection paper about the students from other sections for an activity

topic in every mass, us, Muslims, often do with Religious Education.

not know what to do so I get pressured, I

still need to ask from the Muslims of the

other sections to get a clear objective of

what to do. (Transcript # 08, Line # 10)

Umm. She (mother) likes it here because Parent of the participant chose the school

according to her, it’s high standard. I really because of its quality and threatens the

wanted to choose another school but she participant to stop her from studying if she

does not allow it, otherwise, she wouldn’t insists on studying in another school.

let me study at all. (Transcript # 14, Line #

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LIVED EXPERIENCES

6-7)

Umm, I feel happy because RE helps me Participant feels happy because the

become open minded about their subject inspires her to open his mind to

(Catholics) religion and it also helps me others, despite the religion.

share knowledge to them despite the

difference of our religion. (Transcript # 01,

Line# 08)

Yes, it’s my decision to enroll here knowing Participant chose the institution while

that it is a Catholic School. (Transcript # disregarding the fact that it is a Catholic

10, Line # 11) school.

For me, I feel like there’s a connection Participant felt a connection between the

between Muslims and Christians because Islam and Christian beliefs.

there is a specific part of Qur’an that talks

about Christians also. (Transcript # 04,

Lines # 11)

Me and my mom always make the decision Participant and his mother depends at the

in choosing schools. It was either this financial aspect in choosing a school.

institution, but we don’t base in the religion,

only in the financial aspect. (Transcript #

06, Lines# 9-14)

For example, since I am a Muslim and my Participant felt uneasy during catholic

classmates are Catholics, I have difficulties exercises.

when they demonstrate the sign of the

cross and when they use the rosary.

(Transcript # 06, Lines# 27)

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LIVED EXPERIENCES

Naturally, I feel out of place because I don’t Participant felt outcast because of lack of

know anything about what the teacher knowledge of the lesson.

teaches. (Transcript # 13, Lines# 14)

I’m bothered because I usually compare Participant compares and contrasts the

my religion which is Islam and the Catholic Islam and Catholic religion during class

religion and identify their differences. discussion.

(Transcript #13, Lines# 19)

It (Religious Education) inspires me to Religious Education inspires the

help some poor people. (Transcript participant to be charitable.

#15, Line #35)

Sometimes, I’m pressured during Participant felt pressured during Catholic

Catholic events like their Mass and exercises.

others. (Transcript #15, Line #11)

I remember when we were told to Participant did not have any idea about a

memorize the clothes of the Priest and I certain lesson and had difficulties in the

was like, “What’s that?” During our exam.

exam, it was difficult for me because

there were only pictures and I didn’t

know anything about it. (Transcript #05,

Line #30)

Table 1.3. Clustering of Meanings into Themes

32
LIVED EXPERIENCES

Meaning Cluster Themes Emergent Themes

Participant having a hard time in Difficulty in Retaining Academic

understanding the lesson because of Performance

unfamiliar words.

Participant scored poorly in an Difficulty in Retaining Academic

assessment because of an unfamiliar Performance

lesson.

Participant often doesn’t understand Difficulty in Retaining Academic

the subject because she lacks Performance

background knowledge of the subject.

Participant has minor difficulties with Difficulty in Retaining Academic

the subject but she listens to the Performance

teacher instead when she encounters

lessons that aren’t relatable.

Participant consults to other Muslim Social Interaction Academic

students from other sections for an Performance

activity with Religious Education.

Participant can often understand the Subject Matter Academic

lesson because of slight similarity with Comprehension Performance

their belief.

Participant chooses the school because Personal Enrollment Enrollment Decision

she already studied in Catholic Decision

institutions before.

Participant chose the institution while Personal Enrollment Enrollment Decision

disregarding the fact that it is a Catholic Decision

33
LIVED EXPERIENCES

school.

Parent of the participant chose the Parental Enrollment Enrollment Decision

school because of its quality and Decision

threatens the participant to stop her

from studying if she insists on studying

in another school.

Participant feels happy because the Subject Matter Academic

subject inspires her to be open minded Comprehension Performance

to others, despite the religion.

Participant chose the institution while Personal Enrollment Enrollment Decision

disregarding the fact that it is a Catholic Decision

school.

Participant felt a connection between Personal Interaction Participants’

the Islam and Christian beliefs. Interaction

Participant and his mother depend at Parental Enrollment Enrollment Decision

the financial aspect in choosing a Decision

school.

Participant felt uneasy during catholic Personal Interaction Participants’

exercises. Interaction

Participant felt outcast because of lack Subject Matter Academic

of knowledge of the lesson. Comprehension Performance

Participant compares and contrasts the Subject Matter Academic

Islam and Catholic religion during class Comprehension Performance

discussion.

Religious Education inspires the Social Interaction Participants’

34
LIVED EXPERIENCES

participant to be charitable. Interaction

Participant felt pressured during Personal Interaction Participants’

Catholic exercises. Interaction

Participant did not have any idea about Difficulty in Retention Academic

a certain lesson and had difficulties in Performance

the exam.

Table 1.4. Final Thematic Map

FIRST THEME SECOND THEME

Academic Performance Enrollment Decision

 Difficulty in Retention  Parental Enrolment Decision

- Unfamiliar words
- Unfamiliar lessons
- Unrelatable lessons
 Subject Matter Comprehension
- Consultation with others
- Slight similarity to own belief
- Out casted because of lack of
knowledge
- Compare and contrasting their
own religion to others
- Parents threatening children to
choose preferred school
- Parents depending on financial
aspects
 Personal Enrolment Decision
- Due to similarity of previous
schools
- Disregardment of Catholic aspect
of institution

THIRD THEME

Participants’ Interactions

 Social Interaction

- Ensues open mindedness to

others
- Ensues charitableness

35
LIVED EXPERIENCES

 Personal Interaction

- Connection between different

religions
- Uneasiness during Catholic
exercises

Fundamental Structure

The lived experiences of Grade 12 Muslims undergoing Religious

Education in Notre Dame of Dadiangas University are categorized by three main

themes namely; their academic performance, their enrollment decisions and their

personal insights.

36
LIVED EXPERIENCES

Chapter V

CONCLUSION
This chapter of the study presents the findings and the interpretation of the

data gathered.

37
LIVED EXPERIENCES

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