1

Chapter 1

The Problem

Introduction

Technology has dramatically changed how people live, communicate,

learn and socialize. Man had invented and developed technologies to make life

better and easier. However, despite its pros, technology has created a huge

impact to the point where it has taken over people’s lives and man became its

slave. Notice how gadgets and technological appliances has transformed every

aspect of man, which could either be good or bad. With each passing day,

technology is growing by leaps and bounds. And with its evolution, man must

make himself adept with technology and never be behind it for his sustainable

development and transformation

In a positive light, technology has changed education, particularly how

people learn and absorb information. In an age dominated by information

communication technology (ICT), every learner must be information and media

literate. Gone were the days were books and teachers served as the primary

givers of knowledge. Nowadays, learners must have collective communication

outlets or tools used to store and deliver information or data and interpret and

make informed judgments, as well as to become skillful creators and producers

of information and media messages in their own right.

However, not everyone is given the chance to joyfully participate in this

learning endeavor. Indigenous people are the marginalized population groups

who have often separated themselves because of digital divide. The cost of our
 2

technologies, the geographic isolation of many communities, low levels of

computer literacy and lack of awareness of how technologies might serve

indigenous goals and interests have led to this low adoption of technology.

Access to ICT is limited because indigenous people often live in remote regions,

far from major communications infrastructure. Due to this, they are deprived in

many potential benefits of multimedia inside the classroom including multimedia

approach such as Mathematics Software PowerPoint presentation and Math

Multimedia Enhancer.

Based on United Nations Development Program of the Philippines

(2013), the country is a culturally diverse country with an estimated 14-17 million

Indigenous Peoples (IPs) belonging to 110 ethno-linguistic groups. They are

mainly concentrated in Northern Luzon (Cordillera Administrative Region, 33%)

and Mindanao (61%), with some groups in the Visayas area. The Philippine

Constitution, in recognition of this diversity and under the framework of national

unity and development, mandates state recognition, protection, promotion, and

fulfillment of the rights of Indigenous Peoples. Further, Republic Act 8371, also

known as the “Indigenous Peoples Rights Act” (1997, IPRA), recognized the

right of IPs to manage their ancestral domains; it has become the cornerstone of

current national policy on IPs.

Further, enclosed in RA 8371, Chapter 1V, Section 30 on Educational

Systems asserts that the State shall provide equal access to various cultural

opportunities to the ICCs/IPs through the educational system, public or private

cultural entities, scholarships, grants and other incentives without prejudice to

 3

their right to establish and control their educational systems and institutions by

providing education in their own language, in a manner appropriate to their

cultural methods of teaching and learning. Indigenous children/youth shall have

the right to all levels and forms of education of the State.

This is hold true by UNESCO’s EFA or Education for All and DepEd

Order No. 36, series 2002 or EFA 2015 Plan Preparation which aims to meet the

learning needs of all children, youth and adults by 2015. Along with “Education

for All”, the Philippines is also committed to pursue eight-time bound

and specific targets, such as reducing poverty, hunger, diseases, illiteracy,

environmental degradation and discrimination against women, under the

Millennium Declaration which it signed on September 2000, to reduce poverty

by half in 2015.

Moreover, DepEd Order 62, s. 2011 or Adopting the National Indigenous

Peoples (IP) Education Policy Framework urges the strengthening of its policy

on IP education and develop and implement an IP Education Program which is

congruent to rights-based approach which gives primary importance to the

principles of participation, inclusion, and empowerment.

Republic Act No. 10533 or an act enhancing the Philippine Basic

Education System by strengthening its curriculum and increasing the number of

years for basic education, appropriating funds therefor and for other purposes

states that the DepED shall adhere to the following standards and principles in

developing the enhanced basic education curriculum:

 4

(a) The curriculum shall be learner-centered, inclusive and

developmentally appropriate;

(b) The curriculum shall be relevant, responsive and research-based;

(c) The curriculum shall be culture-sensitive;

(d) The curriculum shall be contextualized and global;

(e) The curriculum shall use pedagogical approaches that are

constructivist, inquiry-based, reflective, collaborative and integrative;

(f) The curriculum shall adhere to the principles and framework of Mother

Tongue-Based Multilingual Education (MTB-MLE) which starts from where the

learners are and from what they already knew proceeding from the known to the

unknown; instructional materials and capable teachers to implement the MTB-

MLE curriculum shall be available;

(g) The curriculum shall use the spiral progression approach to ensure

mastery of knowledge and skills after each level; and

(h) The curriculum shall be flexible enough to enable and allow schools to

localize, indigenize and enhance the same based on their respective

educational and social contexts. The production and development of locally

produced teaching materials shall be encouraged and approval of these

materials shall devolve to the regional and division education units.

DepEd Order No. 35, s. 2016, on the other hand, issues the policy on the

Learning Action Cell (LAC) as a K to 12 Basic Education Program Schools-

based Continuing Professional Development Strategy for the Improvement of

Teaching and Learning. Accordingly, teachers must bring 21st-century skills into
 5

the teaching and learning situation which is a central feature of the K to 12 Basic

Education Program. Teachers must enrich lessons with simple integration

strategies utilizing Information and Communications Technology (ICT) that are

developmentally appropriate. Instruction and assessment processes can be

made more collaborative with ICT, which teachers can implement with the tools

and equipment available in their schools.

Having all of those crystal clear foundation, the IPs lack access to decent

basic social services, limited opportunities to engage in the mainstream

economy, and having suffered in social, economic, and political exclusion

marginalization, will all be taken into consideration such that education is

inclusive, responsive and culture-based.

Now, to investigate more on IPs’ need to education and thereby respond

to the call of time and exigency, the researcher had envisioned assisting the IP

community, specifically in her place, to have accessible education without

culture discrimination. Thus, this study was formulated to determine how IPs

culture affects learning absorption or whether these IPs have already adjusted

with the use of modern teaching strategy such as multimedia. Consequently, a

measure on culture and media shall be the basis for an output intervention on a

culturally sensitive learning material in Mathematics. In this way, a

transformation on a culturally influenced identity—which in many cases can

have a major impact on academic performance – will be achieved paving way to

a culturally sensitive instruction, as it is the researchers hope to encourage

 6

culturally relevant approaches and experiential, relevant learning methodologies

sited to the needs and demands of our indigenous people.

Statement of the Problem

This study aims to conduct a pretest and posttest among Grades 1 to 7

students to determine the effects of culturally sensitive learning material in

Mathematics.

Specifically, it seeks to answer the following queries:

1. What are the least unmastered competencies in Grades 1 to 7

Mathematics?

2. What are the effects of culturally sensitive learning material in

Grades 1 to 7 Mathematics on student’s learning?

3. What logistic regression learning model is indicated by the results?

Scope and Delimitation

The main thrust of the study is to determine the effects of culturally

sensitive learning material in Mathematics among the Grades 1-7 students after

a pre-experimental method has been employed.

The respondents of the study will be the Grades 1 to 6 students of Don

Lazaro Memorial High School and Grade 7 students of Bicol Mission Learning

Center. They were chosen as the primary source of information since these

schools have the most indigenous people enrolled paving way in the
 7

determination of distance between media and culture among indigenous people

in an educational set-up.

Significance of the Study

The results of the study will be beneficial to the following:

Learners/Students. They are the center of the educational process in

which they must be guided and taught based on individual differences and

developmental needs. This study will greatly benefit them because aside from

learning from the importance of their student’s least learned competencies, they

will be given culture-based instruction that is strategically delivered with

contents of 21st century skills. Contextualization, localization and indigenization

of learning materials will be highlighted as it is the trends and demands of the

educational system.

Teachers. They are the moderators, facilitators, class managers,

evaluators and front liners of intellectual as well as psychological needs of the

students. Through this study, they will become aware of how diversity can affect

and effect their teaching, more so on student’s learning. Since they are the best

instructional material in the classroom, they must have the knowhow on how to

mold their students to embrace their individuality and uniqueness. With this

study, they will be given insights on how to deal with diversity as well as

teaching strategies and techniques to better develop their students.

Parents. Since parents are the first teachers of the students, their

knowledge and support on the educational needs of the students is of

 8

paramount consideration. They are the most qualified personnel to tap in their

child’s needs.

School Administrators/Supervisors. The study can open a new

avenue on which the administrators and supervisors can see the opportunities

for the development and improvement of IP programs and curriculum to design

and deliver a quality guidance and teaching. They can motivate the teachers by

creating seminars and trainings on developing new strategic ways of teaching

so that IPs will not be left behind.

Department of Education. Among others, it is the Department of

Education which provides policies and guidelines to further IP education. Thus,

this study on the Logistic Regression Learning Model anchored on multimedia

and culture can be DepEd’s basis in reinforcing more IPs educational provisions

so that they can be adept to the current trends and demands but without losing

their own cultural identity. Thus, preserving their traditional cultures for future

generations as well as providing their communities for economic and social

renewal.

Indigenous People Community. Since IPs are the focal persons of this

study, who are perceived to be the poorest, least privileged, and impeded

members of society, this is devotedly for them since this study spheres on how

they can be helped considering the fact that they have their own unique culture

which may have an impact on their learning and understanding. Given that

multimedia and information technology has been dominantly used among

schools for lesson presentation, IPs must not be left behind. So the output of the
 9

study is an address to strengthen the learning competencies by providing a

more culturally sensitive learning material in Mathematics that can foster their

love and understanding for Math.

Future Researchers. From this study, the researcher hopes to

encourage and enkindle the curiosity and enthusiasm of others to promote in

the development of teaching strategies and techniques that are culturally

responsive and inclusive for all. May this study be a springboard for more

studies on Indigenous People cultural identity, diversity and development.

Researcher Herself. The researcher stands to benefit much from this

study. It gives delight in the challenge of new ideas and experiences and

become more enthusiastic of helping IP children become lifelong learners and

globally competitive. Likewise, enjoys a personal journey of continued

discovery and growth.

 10

References

Fast Facts: Indigenous Peoples in the Philippines, 24 Jul 2013,

http://www.ph.undp.org/content/philippines/en/home/library/democratic_governa

nce/FastFacts-IPs.html

The Indigenous Peoples Rights Act of 1997 (Republic Act No. 8371)

https://www.wipo.int/wipolex/en/text.jsp?file_id=225130

http://www.deped.gov.ph/2011/08/08/do-62-s-2011-adopting-the-national-

indigenous-peoples-ip-education-policy-framework/

http://www.deped.gov.ph/wp-content/uploads/2016/06/DO_s2016_035.pdf

https://lawphil.net/statutes/repacts/ra2013/ra_10533_2013.html
 11

Chapter 2

This chapter invested in its related literature and studies which has

become the strong backbone for the development of theoretical and conceptual

framework.

Review of Related Literature

Relevant reviewed literatures were contained in these part.

Education is extremely important for indigenous children, youth and

adults. As the Expert Mechanism on the Rights of Indigenous Peoples (EMRIP)

points out:

“Education of indigenous children contributes to both

individual and community development, as well as to participation
in society in its broadest sense. Education enables indigenous
children to exercise and enjoy economic, social and cultural rights,
and strengthens their ability to exercise civil rights in order to
influence political policy processes for improved protection of
human rights. The implementation of indigenous peoples’ right to
education is an essential means of achieving individual
empowerment and self-determination. Education is also an
important means for the enjoyment, maintenance and respect of
indigenous cultures, languages, traditions and traditional
knowledge…Education is the primary means of ensuring
indigenous peoples’ individual and collective development; it is a
precondition for indigenous peoples’ ability to realize their right to
self-determination, including their right to pursue their own
economic, social and cultural development.”

The contrast in the demographic composition of educators and their

students is cause for concern because research shows that students’ race,

ethnicity, and cultural background significantly influence their achievement.

(Harry & Klingner, 2006; Orosco & Klingner, 2010; Skiba et al., 2011). There
 12

is extensive evidence from achievement test scores, grade promotion rates,

graduation rates, and other common indicators of school success that students

from culturally and linguistically diverse backgrounds experience poorer

educational outcomes than their peers (Bennett et al., 2004; Conchas &

Noguera, 2004; Sanders, 2000). Additional factors such as poverty and

inadequate training or professional development opportunities for teachers

compound this negative impact, as do systemic issues like biased assessment

practices and institutional racism.

According to Scott (2000), if the essential intention of education is to

positively impact students’ lives by equipping them with critical knowledge and

skills through culturally relevant, expert practice, then disparities in curriculum

and instruction require that school districts shift their priorities and policies.

Addressing the unique needs of students from diverse backgrounds is

one of the major challenges facing public education today because many

teachers are inadequately prepared with the relevant content knowledge,

experience, and training (Au, 2009; Cummins, 2007). Inadequate preparation

can create a cultural gap between teachers and students (Gay, 2010; Ladson-

Billings, 2009) that limits the ability of educators to choose effective

instructional practices and curricular materials. Research on curriculum and

instructional practices has primarily focused on White middle-class students,

while virtually ignoring the cultural and linguistic characteristics of diverse

learners (Orosco, 2010; Orosco & O’Connor, 2011).

 13

Villegas and Lucas (2002) encouraged teacher educators to critically

examine their programs and systematically interweave throughout prospective

teachers’ coursework, learning experiences, and fieldwork the strategies that

research has shown better prepares them to work successfully with diverse

students. These researchers posited that helping prospective teachers develop

the following six characteristics would prepare them to be culturally responsive.

Researchers at the Comprehensive Center for Teacher Quality (Goe,

Bell, & Little, 2008) concluded that being an effective teacher means more than

providing subject-matter instruction or focusing on one measure of student

achievement. They found that cultural responsiveness is integral to the

“essence” of effective teaching and described five qualities that distinguish

effective teachers: 1. Hold high expectations for all students and help all

students learn, as measured by value added or other test-based growth

measures or by alternative measures 2. Contribute to positive academic,

attitudinal, and social outcomes for students, such as regular attendance, on-

time promotion to the next grade, on-time graduation, self-efficacy, and

cooperative behavior 3. Use diverse resources to plan and structure engaging

learning opportunities, monitor student progress formatively, adapt instruction as

needed, and evaluate learning using multiple sources of evidence 4. Contribute

to the development of classrooms and schools that value diversity and

civicmindedness 5. Collaborate with colleagues, administrators, parents, and

education professionals to ensure student success, particularly the success of

high risk students or those with special needs.

 14

Cross-cultural literacy awareness benefits both students and teachers in

building a community of learners. Students’ native literacy and native cultural

backgrounds should be considered rich resources instead of obstacles

(Schwarzer, Haywood, & Lorenzen, 2003).

Using random response strategies creates a caring, inclusive, safe, and

linguistically and culturally rich community of learning where students take

intellectual risks and work both independently and collaboratively (Trumball &

Pachero, 2005).

Only by knowing, working with, and personally interacting with members

of diverse groups can students really learn to value diversity, utilize it for

creative problem-solving, and develop an ability to work effectively with diverse

peers (Johnson & Johnson, 2000).

Demmert and Towner (2003) further defined culturally based education

programs for American Indian, Alaska Native, and Native Hawaiian students as

the recognition and use of heritage languages; pedagogy that stresses

traditional cultural characteristics and adult-child interactions; pedagogy in which

teaching strategies are congruent with the traditional culture, as well as

contemporary ways of knowing and learning; curriculum based on traditional

culture that places the education of young children in a contemporary context;

strong Native community participation in the planning and operation of school

activities; and knowledge and use of the social and political mores of the

community.
 15

Gay (2000) defined culturally responsive instruction as the process of

using the cultural knowledge, prior experiences, and performance styles of

diverse students to make learning more appropriate and effective for them.

Gay’s experience shows that when academic knowledge and skills are taught

within the lived experiences and frames of reference of students, they are more

personally meaningful, have higher interest appeal, and are learned more easily

and thoroughly.

The goal of equitable education is not to help students learn to adapt to

the dominant culture of the school. Instead, the goal should be to help students

develop a positive self-image and to learn how to embrace differences in others

(Ladson-Billings, 1995).

Ladson-Billings (1992) explained that culturally responsive teachers

develop intellectual, social, emotional, and political learning by "using cultural

referents to impart knowledge, skills, and attitudes" (p. 382). In a sense,

culturally responsive teachers teach the whole child (Gay, 2000). Hollins (1996)

adds that education designed specifically for students of color incorporates

"culturally mediated cognition, culturally appropriate social situations for

learning, and culturally valued knowledge in curriculum content" (p. 13).

Culturally responsive teachers realize not only the importance of academic

achievement, but also the maintaining of cultural identity and heritage (Gay,

2000).

Ladson-Billings (1994) studied actual instruction in elementary

classrooms and observed these values being demonstrated. She saw that when
 16

students were part of a more collective effort designed to encourage academic

and cultural excellence, expectations were clearly expressed, skills taught, and

interpersonal relations were exhibited. Students behaved like members of an

extended family assisting, supporting, and encouraging each other. Students

were held accountable as part of a larger group, and it was everyone's task to

make certain that each individual member of the group was successful. By

promoting this academic community of learners, teachers responded to the

students' need for a sense of belonging, honored their human dignity, and

promoted their individual self-concepts (Gay, 2000).

Shor (1992) characterized empowering education as: a critical-

democratic pedagogy for self and social change. It is a student-centered

program for multicultural democracy in school and society. It approaches

individual growth as an active, cooperative, and social process, because the self

and society create each other. The goals of this pedagogy are to relate personal

growth to public life, to develop strong skills, academic knowledge, habits of

inquiry, and critical curiosity about society, power, inequality, and change. The

learning process is negotiated, requiring leadership by the teacher, and mutual

teacher-student authority. In addition, the empowering class does not teach

students to seek self-centered gain while ignoring public welfare.

Culturally responsive teaching does not incorporate traditional

educational practices with respect to students of color (Gay, 2000). It means

respecting the cultures and experiences of various groups and then uses these

as resources for teaching and learning. It appreciates the existing strengths and
 17

accomplishments of all students and develops them further in instruction. For

example, the verbal creativity and story-telling that is unique among some

African Americans in informal social interactions is acknowledged as a gift and

contribution and used to teach writing skills. Other ethnic groups of students

prefer to study together in small groups. More opportunities for them and other

students to participate in cooperative learning can be provided in the classroom.

Banks (1991) asserts that if education is to empower marginalized groups, it

must be transformative. Being transformative involves helping "students to

develop the knowledge, skills, and values needed to become social critics who

can make reflective decisions and implement their decisions in effective

personal, social, political, and economic action".

An important first step in developing this competency is to raise your

awareness of issues that are multicultural and how they might manifest

themselves in class. Start by considering assumptions that you may hold about

the learning behaviors and capacities of your students. Below are a few

common misconceptions held by instructors, identified by researchers Shari

Saunders and Diana Kardia (1997) of the Center for Research on Teaching

and Learning at the University of Michigan:

1. Students will seek help when they are struggling with a class.

2. Students from certain groups are not intellectual, are irresponsible, are

satisfied with below average grades, lack ability, have high ability in particular

subject areas, etc.

 18

3. Students from certain backgrounds (e.g. students from urban or rural

areas, students who speak with an accent, students from specific racial or

ethnic groups) are poor writers.

4. Poor writing suggests limited intellectual ability.

5. Older students or students with physical disabilities are slower learners

and require more attention from the instructor.

6. Students whose cultural affiliation is tied to non-English speaking

groups are not native English speakers or are bilingual.

7. Students who are affiliated with a particular group (gender, race,

ethnic, etc.) are experts on issues related to that group and feel comfortable

being seen as information sources to the rest of the class and the instructor who

are not members of that group.

8. European American students do not have opinions about issues of

race or ethnicity and members of other groups do have opinions about these

issues.

9. All students from a particular group share the same view on an issue,

and their perspective will necessarily be different from the majority of the class

who are not from that group.

10. In their reading, students will relate only to characters who

resemble them.

11. Students from certain groups are more likely to: be argumentative

or conflictual during class discussions, not participate in class discussions, or

bring a more radical agenda to class discussions.

 19

Saunders and Kardia added that cultural inclusiveness of a learning

environment will depend upon the kinds of interactions that occur among you

and your students. These interactions are influenced by course content; prior

assumptions and awareness of potential multicultural issues in educational

situations; planning of class sessions, including the ways students are grouped

for learning; your knowledge about the diverse backgrounds of your students;

and your decisions, comments, and behaviors during the process of teaching.

Sleeter (2008) stated, “Evidence suggests that students learn more,

attend more regularly, and participate more actively when they can relate to

curriculum by seeing themselves and their communities mirrored in it than when

they do not” (p. 151)

In Native knowledge, education must be more experiential and thus

transformational for the individual Native student. Pewewardy (2013) noted

author Alfred’s (2005) following observation about traditional Indigenous

teachings, the ideal personality in [Indigenous] cultures are a person who shows

kindness to all, puts the group ahead of individual wants and desires, who is a

generalist, who is steeped in spiritual and ritual knowledge – a person who goes

about daily life and approaches “all his or her relations” in a sea of friendship,

easy going-ness, humor, and good feelings.

In the bigger picture of the state of education today, it is dismal to

acknowledge that a significant percentage of students across the nation

continue to fail academically, which affects the current and future leadership of

Indigenous Nations. In the United States, an entire country is falling behind

 20

other developed countries in basic core academic skills, especially with math

and science (Cavanaugh, 2010). We must continue to ask why. Within this

context, Native students have high dropout rates in the academic world for

many reasons, but mainly due to a perceived negative ancestral history, which

included boarding or residential schools across the country (Demmert &

Towner, 2003; Faircloth & Tippeconnic, 2010; Pewewardy & Frey, 2004).

State test scores reveal Native students are failing the core courses of

reading, writing, math, and science. Change in learning and teaching has thus

become a necessity (Demmert & Towner, 2003).

The stereotype of the quiet Indian continues today. Many educators

mistake the silence of Native students as an indication that they do not know the

content, or are disengaged from learning (Castagno & Brayboy, 2008;

Pewewardy & Hammer, 2003). To the contrary, scholars have noted that

listening and observing are highly valued skills in many Indigenous populations

(Pewewardy & Hammer, 2003).

“There needs to be reciprocity of worldviews, meaning a two-way

exchange of ideas that honours both Western and Indigenous knowledge and

ways” (Gardner, 2012). Student engagement in learning from two worlds,

Native and non-Native, should build understanding among educators of how

learning content disciplines work together from a big picture or holistic thinking

pedagogy.
 21

Schools need programs intended for cultural diversity and postsecondary

institutes need to seek solutions in order to reduce prejudice and discrimination

on their campuses (Pewewardy & Frey, 2004).

As a Native researcher, Powers (2006) identified a significant positive

difference with Indigenous student academic success when cultural-based

programming on the school campus positively influenced urban Native students.

Indigenous culturally infused educational systems promoted outcomes of

students who most strongly identified with their Native culture.

Belgarde et al. (2002) defined culturally responsive curriculum as

education that “generally validates the cultures and languages of students and

allows them to become co-constructors of knowledge in the school setting”. The

authors explained that teachers should “infuse the curriculum with rich

connections to students’ cultural and linguistic backgrounds within family and

community contexts” Student support programs assist institutions with

eliminating potential “feelings of academic inadequacy, isolation, alienation, and

marginalization” (Guillory, 2009) for Native students.

Thornton, Collins, and Daugherty (2006) commented that Indigenous

students behold a resiliency even through oppressive acts in the educational

system. “The public educational system fails to meet the needs of many student

populations—primarily poor minority students,” noting that “for many at-risk

students, the achievement gap increases until they drop out of school”.

Whitbeck et al. (2001) discussed resiliency and the importance of Indigenous

student’s traditions supported in the classroom. Burke (2007) observed that

 22

with many tribal customs, there is a concerted emphasis on collective rather

than individualistic achievements within the community. This contradicts an

academic system where student expectations are to succeed individually.

Students from socio-economically deprived communities may arrive on

campus poorly equipped to manage cultural dissonance or concentrate on a

culturally irrelevant curriculum (Burke, 2007).

Multicultural inclusion in the classroom environment is an important factor

to student success. Freng, Freng, and Moore (2007) asserted that parent,

family, and/or community involvement is detrimental to Native student success.

Silmere and Stiffman’s (2006) research recognized that high achieving

Native students experienced positive environmental and cultural factors from

their tribal communities and family.

Cline (2010) stated, “Cultural ignorance could certainly affect the way in

which both assessments and interventions are developed, interpreted, and used

with [Indigenous peoples]”

Educators in particular need to be aware of the importance of cultural

factors in teaching to Indigenous students (Thornton et al., 2006). Thornton et

al. (2006) found that Indigenous communities’ involvement is instrumental in

creating lifelong learners in environments that establish relevant learning

experiences supporting cultural traditions.

According to McNally (2005) “Native communities have their own

theories of culture, their own sovereign ways of knowing, teaching, and learning

traditions, and scholars have seen it increasingly as our task to indigenize the
 23

language that religious studies brings to Native life ways”. McNally noted that

educators must ensure classrooms are adaptable enough to identify learning

processes that accommodate Native peoples through awareness of Indigenous

means of cultural teaching and learning.

According to Jennings (2007), “Education, in both form and content, is

an important social institution that embodies and reproduces worldviews. The

Native leadership comprised of social activists, corporate leaders, politicians,

subsistence hunters, and its members often holding all of these positions

simultaneously”

Northouse (2007) discussed transformational leadership as, the process

whereby a person engages with others and creates a connection that raises the

level of motivation and morality in both the leader and the follower. This type of

leader is attentive to the needs and motives of followers and tries to help

followers reach their fullest potential. Northouse (2007) commented on a true

transformative style as a type of “socialized leadership, which is concerned with

the collective good”

Freng et al. (2007) identified three themes in Indigenous people’s

accounts of cultural inclusion in school: “(1) the nature of cultural inclusion; (2)

factors influencing cultural inclusion; (3) and recommendations for ideal cultural

inclusion” (p. 42). In the course of their study, Freng et al. (2007) found that

“when cultural inclusion was experienced, it could be categorized into five types:

‘Native pride,’ student initiative, and inclusion due to parental, familial, and/or

community involvement placing multicultural education at the forefront”. A

 24

curriculum focused on providing every student with the same knowledge

eliminates a student’s chances of seeking their own niche in society.

The education of all people must be the basis of learning and knowledge.

In order to move forward into the future, both past and present must be

embraced and fully understood. Most people with this awareness are richer

because of a balanced knowledge. W. A. Wilson (2004) noted Indigenous

knowledge recovery as an Indigenous empowerment, deemed an anti-colonial

project, suggesting the need to acknowledge, “What was” with the “determined

hope for what will be”. The philosophy takes the negative aspect with centuries

of colonialism and turns the events into the positive of empowerment, which

leads toward the future (W. A. Wilson, 2004). A dominant culture tried to

eradicate Indigenous “ways of seeing, being, and interacting with the world”

whereas “at the dawn of the twenty-first century the recovery of Indigenous

knowledge is a conscious and systematic effort to revalue what has been

denigrated and revived what has been destroyed”.

Ingalls, Hammond, Dupoux, and Baeza (2006) echoed this, “Culture

plays an important role in influencing a child’s learning process and the skills

that are learned” whereas “cultural heritage often conflicts with mainstream

school practices”. Teachers and Native students often encounter difficulties with

communication based on cultural and traditional differences. Teacher education

should not imply the “teacher knows everything” when in fact classrooms need

to be open as learning environments for all participants (Ingalls et al., 2006).

“Teacher practices that are often in direct contrast to unique attributes prized in
 25

the student’s home and culture. Approximately 90% of American Indians receive

their education in rural mainstream schools; a teacher’s cultural responsiveness

is an important educational issue” (Ingalls et al., 2006). Teachers need to be

culturally responsive toward the communities in which they reside and educate

others. Teachers need to be trained to “demonstrate knowledge, cultural

competence, and the willingness to adopt new strategies and concepts” as we

enter into areas of diverse communities, not just religiously as in the past, but in

racial relationships (Ingalls et al., 2006). “Multiple challenges generate stressful

situations that affect any [Native] student’s experiences. However, students from

the dominant, privileged culture rarely experience the same demands that

[Native] students living a bicultural life endure” (Burke, 2007).

Belgarde et al. (2002) defined “culturally responsive education as

curriculum and instruction that generally validate the cultures and languages of

students and allows them to become co-constructors of knowledge in the school

setting” (p. 46). Ingalls et al. (2006) also asserted that, “Culturally responsive

education recognizes and addresses students’ learning styles, the modalities of

reflective learning, the role of group collaboration, the function of nonverbal

behavior and the implications of self-regulation”.

Christman et al. (2008) identified themes based on their analysis of

school administration, including “relationships, outside influence, getting

prepared, altruism, and concern for family”, not only through personal

experiences, but also in response to the surrounding environment.

 26

Recommendations on how to improve Native student learning include

“energizing the community of scholars and educators by infusing curriculum with

multicultural examples and ways of knowing” (Burke, 2007) and by “providing

opportunities for tribal leaders and Elders to be guest speakers. In this way,

[Native] students may become empowered in the communication within the

classroom and be more academically successful by witnessing community

leaders in school settings”

Grassi and Barker (2010) discussed the necessity of “mak[ing] linkages

between home and school knowledge” when instructing students for whom

English is a second language.

Besides focusing on matters of culture and identity, educators must

address the deeply ingrained inequities of today’s schools by asking themselves

profoundly troubling questions related to equity, access, and social justice.

These questions often go unanswered or even unasked but the answers tell us

a great deal about what we value because the questions examine the

sociopolitical context of education and school policies and practices. Who is

taking calculus and other academically challenging courses? Are programs for

students who are bilingual or in special education placed in the basement or in

classrooms farthest away from the school entrance? Who is teaching the

children; for example, are highly effective teachers teaching children in low-

income districts? How much are children worth: Do we value some children over

others? Until we confront these broader issues and do something about them,
 27

we will only be partially successful in educating young people for the challenging

future (Nieto, 2000).

Review of Related Studies

Studies including theses and dissertations have been reviewed to shed

light on the topic under investigation.

Connie Titone, Emily C. Plummer, and Melissa A. Kielar (2013) of

Villanova University in their case study on creating culturally relevant

instructional materials concluded that five distinct characteristics should be

present in instructional material in order to increase the engagement, language

acquisition, and self-worth of the English Language Learner. First, content that

is true to the students’ lived experiences (reflects everyday experience and is

therefore completely accessible to the learner);Second, illustrations in which

learners can see themselves, their surroundings, and their values--as if looking

into a mirror; Third, use or mention of learners’ first language even if only

minimally; Fourth, content, illustrations, and language which directly

communicate respect for the students’ native/home culture; and lastly, Content,

illustrations, and language which explicitly communicate hope, care and/or

positive regard of the learner to the learner.

The dissertation entitled “Knowing The Indigenous Leadership Journey:

Indigenous People Need the Academic System as Much as The Academic

System Needs Indigenous People” conducted by Dawn Elizabeth Hardison-

Stevens (2013) investigated Indigenous leadership, and explored how the

 28

conceptual framework of interconnectedness relates to tribal communities today

through “mutuality and equality”. This research identified Indigenous philosophy

that informs viable teaching knowledge and methods effective for Native people

to make education, especially secondary and postsecondary, an inclusive

experience and practical opportunity for all involved in the process.

In a research paper done by Abdul Rauf Ridzuan et al (2010), the

researchers determine the relationship between media roles and the

contribution of the development of 1Malaysia through ethnocentrism. They

emphasized that he most important in delivering a message through

any media platforms depend on the media practice. Quality and ethic in

profession are the most important to be emphasized. Therefore, media is the

best medium for the government to accomplish the goals of Malaysia by giving

the right message to the people. They too, added that an information society is the

reflection of the quality media that will bring the glories to the country

Furthermore, in a study conducted by Abdul Rauf Ridzuan, Jusang

Bolong, Siti Zobidah Omar, Mohd Nizam Osman, Rozman Yusof and Siti

Faidul Maisarah Abdullah (2012) determined the level of public exposure to

social media, the level of ethnocentrism in Malaysia and to identify the

relationship between public exposures to social media with ethnocentrism.

Research done by Jusang Bolong (2008) shown that people in Malaysia

like to communicate in internet with their own ethnic rather than communicating

with people from other ethnics. This can make the ethnocentrism becomes

stronger.
 29

Moreover, research done by Rasaratnam and Banerjee (2007) also

supported that ethnocentrism weakens the motivation to interact with people

from other cultures and may even hinder high sensation seekers from forming

intercultural friendships. Ethnocentrism also acts as a dampening factor in the

pursuit of intercultural friendships. Syed Husin Ali (2008) also stated that as

ethnics differences in Malaysia exist, which often manifest in stereotypes,

discriminations, tensions and conflict that complicate the process of building

solidarity.

Synthesis of the State-of-the-Art

Analysis of the related literature and studies provided the researcher

significant insights that gave the present study more information that guided this

research.

Relevant literatures highlighted about culturally based education,

culturally responsive instruction, and multicultural education as described by

many of the above authors. The researcher noted that two of the most noted

factors in the delivery of a culture sensitive education are the teachers’

knowledge and proficiency in the design of instructional materials, and the

program and curriculum from which the indigenous people must be given high

regard as part of the community.

Then, much of the research studies focused on the importance and effect

of ethnocentrism and media in a country. None of the authors had engrossed on

 30

the effect of multimedia in education in an ethnocentric group. Even in Philippine

setting, none were studied under this category.

Thus, this study is deemed timely, relevant and novel such that no such

is likened to this.

Gap to be Bridged by the Proposed Study

The research is an aftermath of a thorough investigation and analysis on

the effect of a culturally sensitive learning material. From the analysis of

literature and studies, it has been found out that there are issues and concerns

that must be taken into consideration among indigenous people. UNESCO and

the Philippines promotes education for all, meaning that education must be

inclusive that even IPs must be part of the program and never be left behind.

Now, considering this study is an offshoot of a culturally based education

responding to the needs and demands of times as well as IPs needs and

culture.

As mentioned by authors and the researcher quoted that addressing the

unique needs of students from diverse backgrounds is one of the major

challenges facing public education today because many teachers are

inadequately prepared with the relevant content knowledge, experience, and

training. Inadequate preparation can create a cultural gap between teachers and

students that limits the ability of educators to choose effective instructional

practices and curricular materials. Research on curriculum and instructional

 31

practices has primarily focused on middle-class students, while virtually ignoring

the cultural and linguistic characteristics of diverse learners.

Now, this is what the researcher wants to fill in – to determine the

distance between culture and multimedia, and thereby design a learning

material suited in the needs of the IPs so that the students can master their

least learned competencies for the 2 nd Quarter, 2018-2019, specifically in

Mathematics area. Moreover, the researcher also aimed to promote culture

based instruction through contextualization, localization, and indigenization

among teachers. The output of this study may bring light towards this edge.

Theoretical Framework

The study’s theoretical framework had been hinged on four theories,

namely Cognitive Theory of Multimedia Learning, Socio-cultural Theory by Lev

Vygotsky, Ecological Systems Theory by Urie Bronfenbrenner, and

Transformative Learning Theory by Jack Mezirow, which has been the basis of

the researcher’s theory which is Support Extension Theory.

Cognitive Theory of Multimedia Learning by Richard Mayer is a

cognitive theory of multimedia learning based on three main assumptions: there

are two separate channels (auditory and visual) for processing information;

there is limited channel capacity; and that learning is an active process of

filtering, selecting, organizing, and integrating information. The principle known

as the “multimedia principle” states that “people learn more deeply from words

and pictures than from words alone”.However simply adding words to pictures is
 32

Figure 1

Theoretical Paradigm
 33

not an effective way to achieve multimedia learning. The goal is to instructional

media in the light of how human mind works. This is the basis for Mayer’s

cognitive theory of multimedia learning.

According to this theory, humans can only process a finite amount of

information in a channel at a time, and they make sense of incoming information

by actively creating mental representations. Mayer also discusses the role of

three memory stores: sensory (which receives stimuli and stores it for a very

short time), working (where we actively process information to create mental

constructs (or ‘schema’), and long-term (the repository of all things learned).

Mayer’s cognitive theory of multimedia learning presents the idea that the brain

does not interpret a multimedia presentation of words, pictures, and auditory

information in a mutually exclusive fashion; rather, these elements are selected

and organized dynamically to produce logical mental constructs. Furthermore,

Mayer underscores the importance of learning (based upon the testing of

content and demonstrating the successful transfer of knowledge) when new

information is integrated with prior knowledge.

Mayer explains how to best incorporate multimedia learning. He starts by

reminding us that multimedia learning simply incorporates words and pictures,

so it can be a chapter in a textbook that includes pictures or charts. It can also

be online lessons that incorporate videos. Mayer’s first advice for multimedia

learning is a caution that he calls the “limited capacity assumption.” Mayer’s

second piece of advice revolves around the “active processing assumption.”

The next type of structure is an enumeration structure. This is a collection of

 34

items and can usually be represented as a list because the items in the

collection are equal. Finally, the last structure is classification.

Multimedia instruction helps students learn more deeply because it takes

advantage of these two separate channels and allows the student to go through

the process of making multiple models to really understand the material that is

presented to them. Mayer’s Cognitive Theory of Multimedia Learning tells us

that the words and pictures that we choose for instruction are important and

impactful. Choosing a cartoon animation that doesn’t directly relate to the

material can hinder a student’s learning rather than helping them.

Lev Vygotsky’s Socio-cultural Theory is another foundation of this

study. Sociocultural theory focuses not only how adults and peers influence

individual learning, but also on how cultural beliefs and attitudes impact how

instruction and learning take place. Further, this theory stresses the interaction

between developing people and the culture in which they live.

Sociocultural theory also suggests that human learning is largely a social

process. Vygotsky believed that parents, caregivers, peers, and the culture at

large were responsible for developing higher order functions. According to

Vygotsky, children are born with basic biological constraints on their minds.

Each culture, however, provides what he referred to as 'tools of intellectual

adaptation.' These tools allow children to use their basic mental abilities in a

way that is adaptive to the culture in which they live.

Moreover, an important concept in sociocultural theory is known as the

zone of proximal development. According to Vygotsky, the zone of proximal

 35

development "is the distance between the actual development level as

determined by independent problem solving and the level of potential

development as determined through problem-solving under adult guidance or in

collaboration with more capable peers." Essentially, it includes all of the

knowledge and skills that a person cannot yet understand or perform on their

own yet but is capable of learning with guidance. As children are allowed to

stretch their skills and knowledge, often by observing someone who is slightly

more advanced than they are, they are able to progressively extend this zone of

proximal development.

Understanding the levels of the zone of proximal development can be

helpful for teachers. In classroom settings, teachers may first assess students to

determine their current skill level. Once this has been ascertained, educators

can then offer instruction that stretches the limits of each child's capabilities. At

first, the student may need assistance from an adult or more knowledgeable

peer, but eventually their zone of proximal development will expand.

Consequently, Vygotsky’s theory called attention to the variability of

cultural realities, stating that the development of children who are in one culture

or subculture, such as middle class Asian Americans, may be totally different

from children who hail from other societies or subcultures. It would not be fitting,

therefore, to utilize the developmental experiences of children from one culture

as a norm for children from other cultures.

Otherwise known as the Human Ecology Theory, the Ecological

Systems theory states that human development is influenced by the different

 36

types of environmental systems. These systems include the micro system, the

mesosystem, the exosystem, the macro system, and the chronosystem.

Formulated by famous psychologist Urie Bronfenbrenner, this theory helps us

understand why we may behave differently when we compare our behavior in

the presence of our family and our behavior when we are in school or at work.

In addition, this theory emphasized that a child’s own biology is a primary

environment fueling her development. The interaction between factors in the

child’s maturing biology, his immediate family/community environment, and the

societal landscape fuels and steers his development. Changes or conflict in any

one layer will ripple throughout other layers. To study a child’s development

then, we must look not only at the child and her immediate environment, but

also at the interaction of the larger environment as well.

Transformative Learning Theory by Jack Mezirow as is described as

being “constructivist, an orientation which holds that the way learners interpret

and reinterpret their sense experience is, central to making meaning and hence

learning” (Mezirow, 1991). The theory has two basic kinds of learning:

instrumental and communicative learning. Instrumental learning focuses on

learning through task-oriented problem solving and determination of cause and

effect relationships. Communicative learning involves how individuals

communicate their feelings, needs and desires.

Meaning structures (perspectives and schemes) are a major component

of the theory. Meaning perspectives are defined as “broad sets of

predispositions resulting from psycho-cultural assumptions which determine the

 37

horizons of our expectations” (Mezirow, 1991). They are divided into 3 sets of

codes: sociolinguistic codes, psychological codes, and epistemic codes. A

meaning scheme is “the constellation of concept, belief, judgment, and feelings

which shapes a particular interpretation” (Mezirow, 1994, 223)

Meaning structures are understood and developed through reflection.

Mezirow states that “reflection involves a critique of assumptions to determine

whether the belief, often acquired through cultural assimilation in childhood,

remains functional for us as adults” (Mezirow, 1991). Reflection is similar to

problem solving and Mezirow talks about how we “reflect on the content of the

problem, the process of problem-solving, or the premise of the problem”

(Mezirow, 1991). Through this reflection we are able to understand ourselves

more and then understand our learning better. Merizow also proposed that there

are four ways of learning. They are “by refining or elaborating our meaning

schemes, learning new meaning schemes, transforming meaning schemes, and

transforming meaning perspectives” (Mezirow, 1991).

The aforementioned theories were considered applicable in this study, as

they expressed on the fact that the effective learning can occur if we consider

the cognitive ability of the child in learning multimedia, and understanding his

environment (culture). Transfer of learning will be attained though the help of the

more knowledgeable others and this is where the roles of teachers take place.

Out of the insights gained from the theories above, the researcher

formulated her own theory that was the “Support Extension Theory” which

guided her in the conduct of the study. This theory focused on factors that may
 38

help the student learner towards a culture based education in developing his or

her competencies in mathematics. In achieving this, extension of support

provided by the school, teachers and the whole school community can foster

learning and development, which in turn encourages school engagement and

better academic performance.

Conceptual Framework

The conceptual paradigm of the present study was based on the

system’s approach which shows the interplay of the three important elements:

input, process and output. Figure 2 provides the conceptual paradigm of the

study.

Input. It includes the conduct of a pretest and posttest among Grades 1

to 7 students to determine the effects of culturally sensitive learning material in

Mathematics by gathering the least unmastered competencies in Grades 1 to 7

Mathematics which will be the basis for the pretest and posttest experimental

design.

Process. It consists of analysis and interpretation of the data after the

conduct of the pretest-posttest design. Then, it is followed by preparation of the

Teaching–Learning Activities; and its validation.

Output. The present study will propose a culturally sensitive learning

material in mathematics and the design of Logistic Regression Learning Model.

The feedback loop provides mechanism for the continuing development

of the study to further use of the intervention activity so as to achieve the

 39

 Legal Basis  Pretest and

 Felt need Posttest
 Least Learned Construction
Competencies  Validation of the
from Grades instrument
1-7  Administration
of pre-test
 Design of a
treatment
 Post-test
administration
 Analysis and
interpretation of
Figure
the2 data.
 Preparation of
the Output

Figure 2
Conceptual Paradigm

identified goals. It is vital to keep the evidence-based program on track. If the

feedback loop indicates needed changes, then the system needs to be adjusted

to improve effectiveness and efficiency.

Definition of Terms
 40

For clarification and better understanding of the study, significant terms

were technically and operationally defined as stated herein:

Pre-test is a diagnostic test done to measure student’s previous learned

competencies.

Post-test is an evaluative test done after an intervention or instruction

has been delivered to the students to measure how far they have learned the

competencies. Same test (pretest) will be administered to the students to

validate student’s learning.

Least Unmastered Competencies are the competencies which have

not been mastered by the students in a given month, quarter or semester. In this

study, this will be the basis for the test construction on pretest and posttest.

References

Gay, G. (2000). Culturally Responsive Teaching: Theory, Research, &

Practice. New York: Teachers College Press.

Shari Saunders and Diana Kardia. 1997 “Creating Inclusive College

Classrooms,” (University of Michigan, Center for Research on Learning and
Teaching). https://www.opencolleges.edu.au/informed/features/culturally-
sensitive-educator/ and http://www.crlt.umich.edu/gsis/p3_1
 41

Ladson-Billings, B. (1992). Reading between the lines and beyond the

pages: A culturally relevant approach to literacy teaching. Theory Into Practice,
31(4), 312-320.

Ladson-Billings, G. (1994). The Dreamkeepers: Successful Teachers for

African-American Children. San Francisco: JosseyBass.

Shor, I. (1992). Empowering Education: Critical Teaching for Social

Change. Chicago: University of Chicago Press.

Hollins, E.R. (1996). Culture in School Learning: Revealing the Deep

Meaning. Mahwah, NJ: Erlbaum.

https://www.altoona.k12.wi.us/faculty/tvanblarcom/culturally
%20responsive%20teaching%20is%20validating.pdf

Demmert, W. G., Jr., & Towner, J. C. (2003). A review of the research

literature on the influences of culturally based education on the academic
performance of Native American students. Retrieved from Education Northwest
website: http://educationnorthwest.org/sites/default/files/cbe.pdf

Johnson, D. W., & Johnson, R. T. (2000). Cooperative learning, values,

and culturally plural classrooms. In M. Leicester, C. Modgil, & S. Modgil (Eds.),
Education, culture and values: Vol. 3. Classroom issues: Practice, pedagogy
and curriculum (pp.18–36). New York, NY: Falmer Press.

Trumball, E., & Pachero, M. (2005). Leading with diversity: Cultural

competencies for teacher preparation and professional development. Retrieved
from ERIC database. (ED494221)

Schwarzer, D., Haywood, A., & Lorenzen, C. (2003). Fostering

multiliteracy in a linguistically diverse classroom. Language Arts, 80(6), 453–
460.

Goe, L., Bell, C., & Little, O. (2008). Approaches to evaluating teacher
effectiveness: A research synthesis. Retrieved from ERIC database.
(ED521228)

Villegas, A. M., & Lucas, T. (2002). Preparing culturally responsive

teachers: Rethinking the curriculum. Journal of Teacher Education, 53(1), 20–
32.

Orosco, M. J., & O’Connor, R. E. (2011). Cultural aspects of teaching

reading with Latino English language learners. In R. E. O’Connor & P. F. Vadasy
(Eds.), Handbook of reading interventions (pp. 356–379). New York, NY:
Guilford Press.
 42

Ladson-Billings, G. (2009). The dreamkeepers: Successful teachers of

African American children (2nd ed.). San Francisco, CA: Jossey-Bass.

Scott, B. (2000). We should not kid ourselves: Excellence requires equity.

IDRA Newsletter, 27(2), 1–2, 8–10. Retrieved from ERIC database. (ED448974)

Au, K. (2009). Isn’t culturally responsive instruction just good teaching?

Social Education, 73(4), 179–183.

Cummins, J. (2007). Pedagogies for the poor? Realigning reading

instruction for low-income students with scientifically based reading research.
Educational Researcher, 36(9), 564–572.

Bennett, M., Barrett, M., Karakozov, R., Kipiani, G., Lyons, E., Pavlenko,
V., & Riazanova., T. (2004). Young children’s evaluations of the ingroup and of
outgroups: A multi-national study. Social Development, 13(1), 124–141.

Conchas, G. Q., & Noguera, P. A. (2004). Understanding the exceptions:

How small schools support the achievement of academically successful Black
boys. In N. Way & J. Y. Chu (Eds.), Adolescent boys: Exploring diverse cultures
of boyhood (pp. 317–337). New York, NY: New York University Press.

Sanders, M. G. (Ed.). (2000). Schooling students placed at risk:

Research, policy, and practice in the education of poor and minority
adolescents.Mahwah, NJ: Lawrence Erlbaum.

Orosco, M. J., & Klingner, J. (2010). One school’s implementation of RTI

with English language learners: “Referring into RTI”. Journal of Learning
Disabilities, 43(3), 269–288.

Skiba, R. J., Horner, R. H., Chung, C.-G., Rausch, M. K., May, S. L., &
Tobin, T. (2011). Race is not neutral: A national investigation of African American
and Latino disproportionality in school discipline. School Psychology Review,
40(1), 85–107

Harry, B., & Klingner, J. K. (2006). Why are so many minority students in
special education? Understanding race and disability in schools. New York, NY:
Teachers College Press.

EMRIP (2009: 4-5 and 25) in Champagne (2009)

Sleeter, C. (2008). Involving Students in Selecting Reading Materials. In

M. Pollock (Ed.), EverydayAntiRacism: Getting Real About Race in School (pp.
150-153). New York: The New Press.
 43

Connie Titone, Emily C. Plummer, Melissa A. Kielar © 2013 Creating

Culturally Relevant Instructional Materials: A Swaziland Case Study. University
of Tennessee Retrived from
https://pdfs.semanticscholar.org/2bcb/cc35424e15b2d130273ddd437cae9291c6
f3.pdf

Cavanaugh, S. (2010, January 14). U.S. Common-standards push bares

unsettled issues: Familiar themes emerge in resurgent debate. Newsweek.
Retrieved from
http://www.edweek.org/ew/articles/2010/01/14/17overview.h29.html

Abdul Rauf Ridzuan, Siti Zobidah Omar, musa abu hasan, & Jusang
Bolong, October 2010 Media Contribution towards Ethnocentrism in Supporting
1Malaysia retrieved from
https://www.researchgate.net/publication/269834175_Media_Contribution_towar
ds_Ethnocentrism_in_Supporting_1Malaysia

Abdul Rauf Ridzuan, Jusang Bolong, Siti Zobidah Omar, Mohd Nizam
Osman, Rozman Yusof and Siti Faidul Maisarah Abdullah (2012) Social Media
Contribution Towards Ethnocentrism, International Congress on Interdisciplinary
Business and Social Science 2012 retrieved from
https://core.ac.uk/download/pdf/82766527.pdf

Neuliep, J.W., Chaudoir, M., & McCorskey, J.C. (2001). A cross-cultural

comparison of ethnocentrism among Japanese and United States college
students. CommunicationResearch Reports, 18, 137-146.

Richard Mayer, Cognitive Theory of Multimedia Learning

https://kaneb.nd.edu/assets/155013/mayer_cogtheory_multimedialearning.pdf

What is Sociocultural Theory? By Lev Vygotsky

https://www.verywellmind.com/what-is-sociocultural-theory-2795088

Bronfenbrenner’s Ecological Systems

Theoryhttp://www.floridahealth.gov/alternatesites/cms-
kids/providers/early_steps/training/documents/bronfenbrenners_ecological.pdf

Transformative Learning (Jack Mezirow)

https://www.instructionaldesign.org/theories/transformative-learning/
 44

Chapter 3

This chapter presents the method used in conducting the investigation,

the sources of data, and the respondents. It also emphasizes the data gathering

tools and the statistical treatment used in the analysis and interpretation of the

data.

Research Method
 45

This study uses the pre-experimental method concentrating on One-

group pretest-posttest design, meaning that a single case is observed at two

time points, one before the treatment and one after the treatment. Changes in

the outcome of interest are presumed to be the result of the intervention or

treatment. No control or comparison group is employed.

Respondents

The respondents of the study will be the Grades 1 to 6 students of Don

Lazaro Memorial High School and Grade 7 students of Bicol Mission Learning

Center. They were chosen as the primary person under study to determine the

distance between media and culture in an indigenous people educational set-

up.

Research Instruments

The primary tool will be use in this study is the Culturally Sensitive Multimedia

learning materiall designed used to determine the distance of the media and the culture

of Grade1-7 Indigenous students.

The pretest and posttest design which primary an offshoot of the least

learned competencies based on the 2 nd Quarter examinations so as to get the

effect of culturally sensitive learning material in Grades 1 to 7 Mathematics on

student’s learning.

Applying Altares criteria, the questionnaire will be subjected to dry run

using the following rating scales: 5–excellent, 4–very good, 3–good, 2–fair and

1–poor. The criterion which determined the time requirement to finish

 46

accomplishing the questionnaire had the following adjectival rating; too long,

long, just enough, and short.

The results of the dry run indicated clarity of language, specificity of

content, singleness of purpose, linguistic completeness and grammatical

consistency, freedom from assumption, and freedom from suggestion.

Suggestions and recommendations will be considered in the revision of the

questionnaire.

These instruments are subject to validation by the jurors prior the conduct

of the study.

Data Gathering Procedure

The research proposal will be presented to the thesis committee. Upon

acceptance by the Bicol University Graduate School, the researcher will ask

permission to conduct the study from the Bicol Trinity Mission Learning Center

Administrators.

After obtaining the approval for administration of the test, distribution of

questionnaire starts. The responses of the indigenous students will be tallied

and summarized in a master data sheet. Focu Group discussion will be done to

discuss the same topic of the study support verify the respondent’ responses on

the questionnaire with direct response. Analysis and interpretation of the

findings the specific problems of the study will be made.

Statistical Treatment
 47

The tabulated data will be analyzed and interpreted with the application

of the following statistical tools:

Frequency Count. This is totally the answers of perceptions of the

respondents and determined the percentages of each response.

Weighted Mean. This will be employed to determine the extent of social

development of Montessori children. The weighted mean was utilized to quantify

the data and make the interpretation more objective. The formula is:

TWF
WM =
N
Where: WM = weighted mean

F = frequency of number of responses

W = weight of category of responses

N = number of responses

Chi-square has a formula:

(E-O)2/E

Where:

O = frequencies observed

F = frequencies expected

∑ = “the sum of”

Kruskal-Wallis Test or one-way analysis of variance will also be used

in this study. The formula is:

 48

12  
 Ri 2 
  N  1 
H= N  N  1

 N 1 

Where: H = the kruskal-wallis test statistic

= sum of ranks

Ni = number in i sample

L2 = constant

3 = constant

References

Priscilla S. Altares, et.al., Elementary Statistics: A Modern Approach

(Quezon City: Rex Bookstore Inc., 2006), 101.

Antonina C. Sta. Maria, Lorina G. Salamat, and Ferdinand P. Nocon,

General Statistics (Quezon City: National Bookstore, Inc., 2003), 51.

Gaudencio A. Aquino and Ligaya B. Garcia, Fundamentals of

Measurement and Evaluation (Manila: National Bookstore Publication House,
2005), 23.
 49

https://www.researchconnections.org/childcare/datamethods/preexperime
ntal.jsp