TEACHERS’ BEHAVIORAL PRACTICES AND ITS INFLUENCE

TO THE IMPLEMENTATION OF ARABIC LANGUAGE

AND ISLAMIC VALUES EDUCATION (ALIVE)
IN LUTAYAN DISTRICT II

_____________________________________

A Thesis Proposal
Presented to
The Faculty of the School of Graduate Studies
MINDANAO STATE UNIVERSITY
Isulan, Sultan Kudarat

________________________________

In Partial Fulfillment
of the Requirement for the Degree
MASTER OF ARTS IN EDUCATION
Major in General Education

____________________________

by

ANA ROSE M. TAPAGAY

January 2023
 CHAPTER I

THE PROBLEM

Background of the Study

Putting first the needs of others above individual interest, sincere
desire to do what is right, and people will put great trust without any doubt.
Thus, the implementation of ALIVE program in the public schools may create
a garden of peace, each gardeners plant the seeds of faith, respect and
harmony and at the same time they could cut the weeds of ignorance,
intolerance and violence.
Arabic Language and Islamic Values Education (ALIVE) program is
one of the avenues for peace building between Muslims and Christians
ethnic. National united people in the Philippines and intercultural solidarity are
the main objectives to keep country in peaceful life. Right of every child in
education is applicable in the government educational policy of the
Philippines. All children as right holders must be given quality education
opportunity irrespective of their race, color, religion or culture (Godoy, 2008).
Teachers must value equally the ability to learn of all students and
facilitate their learning process and progress to the fullest extent possible
(USAID, n.d.). They should treat all students fairly and ensure their active
participation, making all assessments based on the pupil’s skills, not their
gender (UNESCO, 2015). Teachers must pay attention and encourage an
equal contribution of all students while employing learner-centred
collaborative teaching methods to boost the learning experience for all
children (UNESCO and UNGEI, 2015).

1
 Teacher behaviour is a key factor when it comes to ensuring quality
education for all (Poisson, 2009). The way teachers behave has a direct
impact on their interaction with students, parents, colleagues, and staff
administration. Even more, students’ desire of attending school and learning
outcomes can also be dependent on the way the teacher behaves and the
class is conducted.
The implementation of ALIVE Program has much benefited the
Muslims learners. First, integration of Islamic subjects into the secular
curriculum is a good concept which opens a knowledgeable discussion.
Second, the integrated Islamic knowledge has the potential to address
Muslim children’s educational needs. Third, the integrated school has
activities like foundation week and sadaqah (charity) giving. Fourth, teachers
are professionally qualified, thus mode of teaching is in well approach. Fifth,
there is an opportunity to educate basic Islamic knowledge for every Muslim
child. Lastly, Arabic and Islamic studies are incorporated into the curriculum
so at least it could address the needs of Muslim students who could not
attend the weekend madrasah (Arsad, 2007).
The Madrasah Education Program for Public Schools is implemented
through the ALIVE Program. This was implemented since year 2005-2006
through the issuance of DepEd Order No. 51. S. 2004 known as Standard
Curriculum for Elementary School and Private Madaris. Subjects such as
Arabic Language and Islamic Values are taught in public schools with
substantive number of Muslim learners enrolled while secular subjects are
taught in Private Madaris. Through this curriculum, the transfer of students
from private madaris to public schools and vice versa will be facilitated. Not
only for that, non-Muslim pupils are allowed to attend ALIVE classes but have
a written consent from their parents (Godoy, et. al. 2008).

2
 Since the implementation of the ALIVE Program, there are no local
researches relative to ALIVE teachers’ behavioral practices. For this reason,
the researcher wants to investigate classroom behavioral practices of ALIVE
teachers in the implementation of ALIVE program to make the Muslim
children knowledgeable of their religion (especially Islamic values) and the
language of the Holy Qur’an which is Arabic language (Sannad, 2015).

Statement of the Problem

This study aims to evaluate teachers’ behavioral practices and its
influence to the implementation of ALIVE Program in Lutayan II District,
School Year 2022-2023.
Specifically, this will seek answers to the following sub-problems:
1. To what extent do teachers’ behavioral practices in the
implementation of ALIVE Program in terms of:
1.1 Instructional behavior;
1.2 Socio-emotional behavior; and
1.3 Organizational behavior?
2. What is the level of implementation of ALIVE Program in Lutayan
II District in terms of:
2.1 Teacher competency;
2.2 School Facilities;
2.3 Instructional Materials;
2.4 LGU support;
2.5 DepEd support?
3. Is there a significant relationship between the level of
implementation of ALIVE Program to the extent of teachers’
behavioral practices?

3
Significance of the Study
The results of the study may provide framework to guide the ALIVE
implementers, administrators, and teachers in implementing the ALIVE
program.
Program Implementers of Sultan Kudarat (Comprehensive Program).
The study will help them identify the problems definitely and distinguish how
it happened and eventually make an action plan for recovery, improvement
and adaptation as a primary answer of the problems and take them to an idea
of revising their curriculum and guidelines as a whole.
To the administrators of schools implementing ALIVE Program, the
result will guide them how to improve their implementation and increase their
level of development in administration and management since they are the
basic head of the good outcome of the program;
To ALIVE teachers. This study may definitely help them enhance their
abilities and knowledge of how teaching and learning processes occur
through data collected and how important the curriculum guidelines to them
as the field implementers. The results would also shed light on proper
behavioral practices inside the classroom that would motivate the learners to
regularly attend ALIVE sessions;
To Muslim learners. They may be encouraged to participate and
attend ALIVE classes regularly. It can help them identify the proper values in
dealing with their peers, friends, family, relatives, and community as a whole;
To the parents. This study may increase their awareness on the
responsibility they can perform especially in assisting the school in the
implementation of ALIVE Program;

4
 To the researcher. This study would be of great help to her in
enhancing the implementation of ALIVE program as well as in the teaching-
learning process;
To future researchers. This study can be a reference or baseline in
developing approaches to teaching-learning relationship among Muslim
communities. It may serve as basis in conducting more researches about
ALIVE program.

Scope and Delimitation

This study will be delimited to the extent of teachers’ behavioral
practices and its influence to the level of implementation of ALIVE Program in
selected public elementary schools in Lutayan II District. These schools
include Mangudadatu Elementary School, Panagas-Devera Elementary
School and Sisiman Elementary School.
The respondents of the study are the total population of ALIVE
teachers and selected Grade VI learners using Slovin’s Formula, and the
three school heads of the selected schools. Descriptive-correlation research
design will be employed to answer the main problems of the study. Adopted
survey questionnaire will be administered to the respondents to assess the
level of implementation of ALIVE Program and teachers’ behavioral practices.
The study will be conducted during the School Year 2022-2023.

5
 CHAPTER II

REVIEW OF RELATED LITERATURE STUDIES

AND CONCEPTUAL FRAMEWORK

This chapter presents the review of related literature and studies which
are found to have significant bearing in the development of the study.

Related Literature
Teachers’ Behavioral Practices
Teacher behaviour is a key factor when it comes to ensuring quality
education for all (Poisson, 2009). The way teachers behave has a direct
impact on their interaction with students, parents, colleagues, and staff
administration. Even more, students’ desire of attending school and learning
outcomes can also be dependent on the way the teacher behaves and the
class is conducted.
Multiple models of teaching behavior converge in the conceptualization
of three components - instructional, socio-emotional, and organizational
(Connor et al., 2009; Douglas, 2009; Pianta & Hamre, 2009) – each of which
has been associated with students’ academic and social success (e.g.,
Hamre & Pianta, 2005; Perry, Donohue, & Weinstein, 2007). Although
classroom observation is the gold standard for measuring teaching behavior,
this approach requires ample funding and time (Douglas, 2009). Teacher
reports of their behavior, although cost effective, may not be accurate
reflections of teaching behavior (Douglas, 2009), and some research
suggests that students’ perceptions of their teachers’ behavior may be more
valuable than third-party observer reports for understanding student
outcomes. However, there are few student report measures of teaching

6
behavior. Thus, the present studies have two purposes. The first is to develop
a student-report assessment of teaching behavior that queries students’
perceptions of teachers’ concrete and specific behaviors within the areas of
instructional, socio-emotional, and organizational support. The second is to
test whether student-reported teaching behavior is associated with students’
well-being.
Mounting evidence links three broad components of teacher behavior
(instructional, organizational, and socio-emotional) to students’ academic and
psycho social adjustment. Instructional behavior is used during the delivery of
instruction, with the intention of promoting concept or skill development and
critical thinking (Croninger & Valli, 2009; Pianta, LaParo, & Hamre, 2008).
Organizational behavior refers to structures established by the teacher to
facilitate smooth transitions between activities, minimize disruptions, and
efficiently use class time (Connor, et., al., 2009; Pianta et al., 2008).
Teachers’ socio-emotional behavior may be expressed at any time, during
instruction or not, and is marked by warmth and responsiveness in
interactions between students and teachers, and encourages students’
feelings of belonging and acceptance in the classroom (Connor, et., al., 2009;
Pianta., et., al., 2008). Teaching behavior that is instructionally supportive
(e.g., providing opportunities for students to respond, to choose, or to receive
positive feedback) promotes academic achievement (Curby, Rudasill,
Edwards, & Perez-Edgar, 2011; Hamre & Pianta, 2005). Organizational
strategies designed to increase students’ time on task and decrease
disruptions have been linked to increased student engagement
(RimmKaufman, Curby, Grimm, Nathanson, & Brock, 2009) and more
productive use of available instructional time across the school year
(Cameron, Connor, & Morrison, 2005). Both instructional and organizational

7
teaching behaviors promote academic achievement which, in turn, has been
associated with less negative affect, but unassociated with positive affect
(Possel, Rudasill, Adelson, Bjerg, Wooldridge, & Black, 2013). In addition,
growing research shows that socio-emotional teaching behavior is positively
linked to better academic performance (Hamre & Pianta, 2005; Rudasill,
Gallagher, & White, 2010), a variety of psychosocial variables (e.g., more
positive student-teacher relationships; Thijs, Koomen, & van der Leij, 2008),
and mental health outcomes such as lower levels of anxiety and depression
(Perry, et., al., 2007). Based on the tripartite model, both anxiety and
depression are characterized by high negative affect and depression is also
characterized by low positive affect (Luebbe & Bell, 2014). Thus, one can
conclude that instructional, organizational, and socioemotional teaching
behaviors would be negatively associated with negative affect and socio-
emotional teaching behavior would be positively associated with positive
affect. However, as far as we know, no work has explored direct associations
between teaching behavior and students’ positive and negative affect.

The Madrasah Education Program

The Madrasah Education Program was created to provide Muslim
children with quality education that is responsive to their needs, a good
foundation for their knowledge and skills, with values anchored on the Islamic
faith to prepare them for further learning and challenges in society today
(Maruhom, 2012).
This shall refer to the comprehensive program using the Madrasah
curriculum prescribed by the DepEd, in coordination with the Commission on
Muslim Filipinos, for Muslim learners in public and private schools. The
formulation, design, standards and principles, production and development of

8
materials, medium of teaching and learning, and stakeholder participation are
changed or need to be changed to fit the new basic education curriculum.
There must be proper harmonization among DepEd (basic education),
TESDA (technical-vocational), and CHED (higher education) curricula. The
MEP must adhere to the set curriculum standards and principles, as follows:
(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 contextualized and global;
(d) The curriculum shall use pedagogical approaches that are
constructivist, inquiry-based, reflective, collaborative, and integrative;
(e) 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 know proceeding from the
known to the unknown; instructional materials and capable teachers to
implement the MTB–MLE curriculum shall be available. 16 MARASIGAN For
this, purpose, MTB–MLE refers to formal or nonformal education in which the
learner’s mother tongue and additional languages are used in the classroom;
(f) The curriculum shall use the spiral progression approach to ensure
mastery of knowledge and skills after each level; and (g) 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.
(R.A. 10533 2013) Following the prescribed basic education curriculum, it
shows that the MEP could ensure holistic learning experiences among
Muslim Filipino learners provided that implementation is clear and aligned to
what is being prescribed. On top of the designed curriculum, the curriculum
implementers inside the classroom must be trained properly. After the major

9
basic education curriculum reform in 2013, another policy guideline on
madrasah education was issued by DepEd, DepEd Order No. 41, s. 2017,
which aims to “harmonize existing DepEd issuances on Madrasah Education,
with new provisions for more effective and efficient program development,
implementation and evaluation.” The aims of this DepEd order are reflected
on the standards and principles of basic education curriculum (i.e., R.A.
10533). This order is to give strong emphasis on the development up to the
evaluation of the MEP across the country to promote quality education among
Muslim-Filipino learners. The sustainability of the MEP is not complete
without the appropriate teacher support systems. Teachers are keys to
achieve sustainable and quality education especially during the curriculum
implementation. Teacher pedagogical content knowledge (PCK) and attitude
towards teaching play significant influence among learners. Ample
preparation, training, and skills to facilitate learning are crucial in the
implementation of the curriculum. There must be balanced attention and
support systems between learners and teachers. Educational institutions,
agencies, and organizations need to critically examine teacher support
systems. In the case of madrasah education in the Philippines, there are
several DepEd orders and memoranda that evidently promote support
systems among teachers. Before the K to 12 Curriculum, there were three
major orders that the Department of Education issued. First is DepEd Order
No. 22, s. 2010, which focuses on the Mainstreaming and Institutionalizing
Madrasah Education Program, where item 2 highlights the following: (1)
Payment of Asatidz Monthly Allowance (2) Pre-service Training on Language
Enhancement and Pedagogy (LEaP) (3) Accelerated Teacher Education
Program (ATEP).

10
Legal Basis of Government Support to Islamic Education

The government’s development policy towards the Muslims is based

on the Constitution of the Philippines which specifically provides that: “The
state shall consider the customs, beliefs and interests of national cultural
communities in the formulation and implementation of state policies” (Section
II, Article XV, 1987 Philippine Constitution).
Department Memorandum No.178, series of 1988 affirms that public
elementary education is free and compulsory and fully supported by the
national government. About 95% of the elementary school pupils throughout
the country have been enjoying this privilege (Tanodra, 2003). Islamic
education is strengthened by the following objectives of Elementary
Education. 1. Provide the knowledge and develop the skills, attitudes, and
values essential to personal development and necessary for living in, and
contributing to, a developing and changing social milieu; 2. Provide learning
experiences which increase the learners’ awareness of and responsiveness
to the changes and demands of society, and prepare him/her for constructive
and effective involvement; 3. Promote and intensify the learners’ knowledge
of and identification with, and love for the nation and the people to which
he/she belongs; and 4. Promote experiences which develop the learners’
orientation to the world of work and creativity and prepare him/her to engage
in honest and gainful work (Batas Pambansa Blg.232, otherwise known as
Education Act of 1982).
The Department of Education approved and prescribed the standard
curriculum for elementary public schools and private Madaris under DepEd
Order No. 51, series of 2004 that established Islamic schools all over the
country that would prepare generations of learned and intellectual Muslims
permeated with Islamic values and spiritually prepared to serve the people in

11
the country as a whole. In pursuance thereof, ARMM RG Executive Order
No. 13-A, series of 2004 dated August 16, 2004, the Autonomous Region in
Muslim Mindanao (ARMM) had adapted the national standard curriculum.
With these issuances, Madrasah educational system has been upgraded as a
vital component of the national educational system, similar to the Christian
and Chinese schools systems. In addition, the "Standard Basic Education
Curriculum for Public Schools and Madaris" includes development of
instructional materials in five learning areas, such as Arabic language and
Islamic values in all elementary grade levels in public schools as well as
Qur'an, `aqeedah (creed), Fiqh (Islamic jurisprudence), seerah (biography of
the Prophet/Companions) and Hadith in private Madaris.
By the turn of the twenty first century, further institutionalization of
Muslim education was done when the government affirms its policy by
developing the Muslims’ Islamic educational system through the
establishment of Islamic institutions of higher learning and implementation of
related laws providing the teaching of Arabic language both in private and
public schools and the accreditation and integration of Madaris to the national
educational system (Gamon, 1998).
The ALIVE Manual of Operation of Region XII 2007 Version
considers these purposes; 1) Provide policy direction on the implementation
of the ALIVE program in the region; 2) Guide for implementers in achieving
the goals of the ALIVE program and; 3) Facilitate advocacy in the school
community to inform and build goodwill of the stakeholders. The manual
provides a clear big picture explaining the government plan on Muslim
Education under Medium Term Philippine Development Plan and the DepEd
Muslim basic Education road map.

12
 Furthermore, towards developing the access to quality basic education
in the country, ALIVE was geared as an addition to the DepEd’s
conglomeration of Education. The following are important themes in
implementing the ALIVE program; a) The ALIVE task force, b) ALIVE
integration into the School Improvement Plan, c) School Mapping and Needs
Analysis, d) Selection and Recruitment of ALIVE teachers, e) Building parents
and community support, f) Deployment, Compensation and Sourcing of LGU
Support, g) Organizing the ALIVE classes, h) Class Scheduling, i) Grading
System and Carding, j) Selection of Honors and Integration of ALIVE
Activities in the School Calendar, k) Monitoring of Performance and, l)
Program Evaluation.
Aside from DepEd Order No. 51, series of 2004, there are other laws
that supplement and reinforce the said law. These are:
a DepEd Order No. 46 s. 2005 that explained the operational
guidelines for the implementation of DepEd Order No. 51 s. 2004
b DepEd Memorandum No. 56 s. 2006, the guidelines of the intensified
training of Muslim teachers in Arabic language and Islamic Values in public
schools and guidelines in the selection and hiring of Asatidz or Muslim
teachers for school year 2006-2007;
c. DepEd Order No. s. 2007, which is for the allocation of new teacher
items for school year 2007-2008;
d. DepEd Memorandum No. 250 s. 2007 enumerates the guidelines in
the payment of allowances of Muslim teachers (Asatidz) of the Arabic
Language and Islamic Values Education (ALIVE) in the public elementary
schools;
e. DepEd Order No. 81 s. 2007 further elaborates assistance to private
madrasah and the incentive to adopt the standard curriculum as authorized

13
under DepEd Order No. 51 s. 2004 and the total mainstreaming of madrasah
education as a component of the national system of Basic Education; and
f. DepEd Order No. 18 s. 2008, the implementing guidelines for
DepEd Order No. 81 s. 2007 for financial assistance to private madrasah

Arabic Language

The Arabic language is the language of our enduring religion, which is

Islam. The Qur’ân was revealed in Arabic. Allah (S. W. T) says: “Indeed We
have made it an Arabic Qur’ân that perchance you will comprehend.” [Al-
Qur’an 43:3] The above quoted verse in the Holy Qur’an shows that the
Arabic language is not merely a language of the Arabs but a language of all
Muslim that must be learn in order to understand Islam that is why the Arabic
Language and Islamic Values Education (ALIVE) program has been
implemented in the ARMM. The program has been introduced in the
curriculum of every school that had a significant number of Muslim enrollee in
order to educate the Muslim children because it is obligatory as what Allah
(S.W.T) said in His holy Book, the Holy Qur’an. There was a hadith narrated
by ‘Umar (may Allah be pleased with him), he said: ‘Learn Arabic for it is part
of your religion, and learn how the estate of the deceased should be divided
(fara’id) for these are part of your religion.’ The hadith stated above shows
how important Arabic language is for Islam wherein it is obligatory to every
Muslim who embrace Islam as his/her religion same with learning the Sharia
law.
According to ‘Umar, to learn Arabic and Shari’ah should be combined,
for religion involves understanding words and actions. Understanding Arabic
is the way to understand the words of Islam. Understanding the Sunnah is the
way to understand the actions of Islam (Islamic Treasure Website, 2015). 2.3.

14
Equal Basic Islamic Education in ALIVE Program
Right of every child in education is applicable in the government
educational policy of the Philippines,. All children as right holders must be
given quality education opportunity irrespective of their race, color, religion or
culture (Godoy, et., al. 2008: 5). In this reason, DepEd implemented ALIVE
program to make the Muslim children knowledgeable of their religion
(especially Islamic values) and the language of the Holy Qur’an which is
Arabic language (Sannad 2015). The teaching of Arabic as a second
language in the Muslim areas of the Philippines is not only impliedly
recognized by the provision of the new Constitution of the Philippines (Article
15 Sec 3), but it is also premised on the following statement of the late
President Ferdinand E. Marcos, as follows:
…and so long as the Filipino people have faith and trust in me, so
long as I am President of this Republic, I shall see to it that our
Muslim brothers are offered all the opportunities to serve the
nation so that they truly become part of the national community;
that this government shall serve them with the same enthusiasm,
vigor and zeal as it has in serving the rest of the Filipino Citizenry;
that their culture, their heritage and their religion which is Islam,
shall forever be part of the Filipino contribution toward culture and
civilization (Hassoubah,1981)

Philippine education is defined in the 1987 Constitution, the Education

Act of 1982 or Batas Pambansa Blg. 232, the Governance of Basic Education
Act of 2001 and Basic Education Curriculum. The 1987 Constitution details
the basis state policies on education. Article XIV, Section 1. The State shall
protect and promote the right of all citizens to quality education at all levels
and shall take appropriate steps to make such education accessible to all.
Article XIV, Section 2 (1). The State shall establish, maintain and support a
complete, adequate and integrated system of education relevant to the needs
of people and society. Article XIV, Section 2 (4). The State shall encourage

15
nonformal, informal, and indigenous learning systems, as well as self-
learning, independent and out of school study programs particularly those that
respond to community needs. Article XIV, Section 3 (2). The school shall
inculcate patriotism and nationalism, foster love of humanity, respect for
human rights, appreciation of the role of national heroes in the historical
development of the country, teach the rights and duties of citizenship,
strengthen ethical and spiritual values, develop moral character and personal
discipline, encourage critical and creative thinking, broaden scientific and
technological knowledge and promote vocational efficiency.
However, the main objectives of Governance of Basic Education Act
2001 are (i) to develop the Filipino learners by providing them basic
competencies in literacy and numeracy, critical and learning skills, and
desirable values to become caring, self-reliant, productive, socially aware,
patriotic and responsible citizens; (ii) Curriculum Vision: Promote the holistic
growth of the Filipino learners and enable them to acquire the core
competencies and develop the proper values. This curriculum shall be flexible
to meet the learning needs of a diverse student, and is relevant to their
immediate environment, social and cultural realities. Basic Education
Curriculum 2002 for formal basic education aims to (i) provide basic quality
education that is equitably accessible to all, and to lay the foundation for
lifelong learning and service to the common good (ii) to empower learners to
attain functional literacy and life skills so that they become self-developed
persons who are makabayan (patriotic), makatao (mindful or humanity),
makakalikasan (respectful of nature) and maka-Diyos (godly); also (iii) to
develop in learners a reflective understanding and internalization of principles
and values and their multiple intelligences.

16
 The late of United States President William Mckinley had mentioned
in the American Congress in 1899 about the basic policy of the United States
towards the Philippines:
“The Philippines are not ours to exploit, but to develop, to civilize,
to educate, to train in the science of self-government. This is the
path we must follow or be recreant to a mighty trust committed to
us.” (Muhamat, Kawangit, & Aini, 2015).

In relation with the above statement, ALIVE program rationale for

Muslim Basic Education is an interest of the country to support quality
education for Muslims because poor Muslims will be a sort of problem to the
government. It is because of failure in education which in turn has caused
them to lag behind other Filipinos in terms of access to and equality in
development (Boransing 2006). In addition to that, Arsad (2007) believed that
attainment of peace for the whole country in the Philippines is a crucial basis
for Madrasah mainstreaming. However, the knowledge, skills and attitudes
framework of the DepEd-Madrasah curriculum is influenced by both Philippine
and Islamic educational standards, though the level of influence of each may
vary. Abdulhamid Abu Sulayman (1981) presents the fundamental principles
of Islam that shape the framework of Islamic thought, methodology and way
of life, namely: i. Unity of Allah (S.W.T). It is the foremost principle of Islam
which espouses God’s absoluteness in all aspects. From god descend all
truth. He possesses all encompassing knowledge, power to create and
command everything in the heavens and the earth, and to make manifest His
will at all times. ii. Unity of creation. Creation is one comprehensive whole in
an order that is both complex and complete. Everything is created in exact
measure, each with a specific nature and design and created for a specific
purpose. The entire creation is interrelated and interdependent. iii. Unity of
truth and unity of knowledge. Revelation, which is believed as infallible truth,

17
serves as a beacon and guide-the ultimate tool with which to quality or
confirm all forms of knowledge encountered. iv. Unity of God created man to
worship Him alone and serve His good pleasure. The advantages of
conforming to this reason for existence are realized in the process. The same
may be said of the disadvantage attending to the non fulfillment of this
purpose. God has also entrusted man with vicegerency (khalifah) in this
world, creating him in the best of natures and endowing him with the faculties
to exercise his personal will and responsibility over other creations. Unity also
means that there is no separation between the spiritual and secular aspects
of human life. Revelation in fact relates to all facets of living and is explicit in
the manner it regulates human affairs. v. Unity of humanity. Human beings
are all created equal from the same mould. Circumstances of birth, race,
culture, society and ability do not in any way affect this equality. Islam is
universal, embracing all of humanity in this regard. vi. The complementary
nature of revelation and reason. With the gift of reason, man is enabled to
learn about the world around him. His faculties likewise enable him to act on
his needs as well as responsibilities as a vicegerent. On the other hand,
Divine revelation guides man to know Allah as well as appreciate his ordained
purpose. From revelation, man likewise learns how he may best fulfill his
purpose. The relationship of reason and revelation is such that reason
supports revelation as it inadvertently does time and again, in relation to the
Quran. Meanwhile, revelation tempers reason. Both revelation and reason are
sources of Islamic thought and there are no perceived contradictions between
them. To achieve the goal and ensure the interaction between Philippine and
Islamic education will be enabled in a way that will cure educational
dichotomy, empowering learners to be participative in the bigger society. Four
core values underpin the philosophical framework of the multicultural

18
curriculum model developed by Bennett (2003). Those are: i. Acceptance and
appreciation of cultural diversity. This principle advocates that coexistence
among all people and beings is important. Learners will welcome diversity
and seek commonalities among themselves. They will learn the value of
understanding different perspectives in the process of working together
towards the common good. The culture of open-minded inquiry and mutual
respect will be propagated in the school setting. Contexts and situations of all
learners will be taken into account to inform the scheme of education that
best suits them contextual learning will be the norm. ii. Respect for human
dignity and universal human rights. This principle advocates the absence of
prejudice or discrimination. Learners will appreciate that all human beings
should be able to enjoy rights, privileges and opportunities as equals. They
will be trained to live and propagate this principle among themselves. iii.
Responsibility to the world community. People should be equally enabled to
act on their situations and circumstances to improve their lives and the world
they live in. Learners will be trained in positive social action to achieve gains
not just for themselves but more importantly, for the community. iv.
Reverence for the earth. This principle stems from the belief in the
interdependence of everything in the universe. It views the world and its
inhabitants as one big community, connected and interdependent despite
differing contexts, cultures and persuasions. Learners will be trained in this
perspective. They will learn that every being has a place in the universal web,
contributing to and affected by the continual flow of life on earth. A collective
consciousness will thus be developed.
Teacher competence in the ALIVE Program
The selection and recruitment of teachers in the ALIVE program must
be in consonance with the guidelines set by the DepEd, re DepEd Order No.

19
54, s. 2006 on Revised Hiring Guidelines for Teacher I position in Public
Elementary and Secondary Schools. The ALIVE program however is new and
with special features thus additional criteria for the recruitment and selection
of ALIVE teachers have been set to insure quality implementation of the
program. The recruitment of ALIVE teachers should have educational
qualification as well as the potential of applicants to teach in the ALIVE
Program (Godoy, et. al. 2008). Assigning of ALIVE selected teachers to
organize and manage ALIVE classes in specific public schools, after
undergoing the training processes. It determines the number of asatidz to be
deployed, the results of the school mapping and needs analysis and a
number of issues have to be considered; number of Muslim students enrolled,
student-teacher ratio should be 15:1 in non-Muslim areas and availability of
alternative funding sources. Deployment does not end with the placement of
the ALIVE teachers in the public schools but it follows by sustained teacher
instructional support and monitoring and evaluation system. However,
monthly allowance and other fringe benefits for the deployed ALIVE teachers
had started paying the allowance in 2007 pursuant to DepEd Memorandum
250, s. 2007, entitled “Guidelines in the payment of Allowance of Muslim
Teachers (Asatidz) in ALIVE in the Public Elementary School”. To ensure the
timely release of the Asatidz monthly allowance, DepEd Memorandum No.
304, s. 2008 dated June 26, 2008 on the Mechanics for the Payment of
Monthly Allowance for Muslim Teachers/Asatidz in Arabic Language and
Islamic Values Education Through ATM of Land Bank was disseminated to
the field. DepEd Central Office is benchmarking P5,000/month as an
honorarium for every ALIVE teacher (Godoy, et. al. 2008). When an asatidz
will be a Licensure Examination for Teachers passer after the 2- Year
Accelerated Teacher Education Program, can be employed as regular

20
teacher to handle Arabic Language and Islamic Values Education and some
additional subjects and will be receiving the salary of a Teacher I position.
In non-Muslim areas, the top five suggestions in improving program
were: (i) to make classroom facilities and equipment provided appropriately;
Umar full name was Umar Ibn Al-Khattab ibn Nufayl ibn Abdul Uzza, he was
succeeded Abu Bakr as a second caliph on August 23,634, he was an expert
jurist and best known for his justice, in the same way for Muslims and non-
Muslims and who presided over the Muslim state after the Prophet (S. A. W)
death. (ii) accelerate teacher training program for both public and accredited
private schools; (iii) increase the salary of ALIVE teachers to be at least equal
to Teacher 1; (iv) standardization and augmentation of learning materials
especially textbook for the Islamic Arabic curriculum; and (v) an ALIVE
Institute must be established to cater the needs of teachers particularly in
holding trainings and seminars in implanting the program.
The appointment of qualified ALIVE consultants and trainers in every
district or division is also recommended in the study as well as the formation
of an Islamic and Arabic textbook writing committee in ARMM who will publish
and distribute references for ALIVE. Regarding the employment of ALIVE
teachers, it is further recommended that ALIVE teacher training programs and
seminars be credited in lien of bachelor’s degree to take the civil service
examination. As civil service eligibility for appointment in DepEd schools, the
paper further recommended that longevity or five years of efficient service as
ALIVE teacher and the Arabic Qualifying Examination (AQE) should be used.
Lastly, study now pay later grants should be made available for ALIVE
teachers to pursue post graduate studies.
Pursuant to the 1987 Philippine Constitution, and Republic Act (RA)
10533, or the Enhanced Basic Education Act of 2013, basic education shall

21
be made “learner-oriented and responsive to the needs, cognitive and cultural
capacity, the circumstances and diversity of learners, schools, and
communities.” It shall also recognize the purposes and aspirations of learners
for their personal development and participation in national development.
In accordance with Presidential Decree (PD) 1083, or the Code of
Muslim Personal Laws of the Philippines, which provides that “the State shall
consider the customs, traditions, beliefs and interests of national cultural
communities in the formulation and implementation of state policies,” and in
support of RA 6734, An Act Providing for an Organic Act for the Autonomous
Region in Muslim Mindanao, which provides the need to establish, maintain
and support a complete and integrated system of quality education and adopt
an educational framework that is meaningful, relevant and responsive to the
needs, ideals and aspirations of the people in the region,” and of the 1996
Peace Agreement with the Moro National Liberation Front, the Department
implements the Madrasah Education Program (MEP).
The program aims to provide Muslim learners with appropriate and
relevant educational opportunities while recognizing their cultural contexts
and unique purposes for participating in the program offerings. It also aims to
integrate content and competencies which are relevant and of interest to
Muslim learners.
In order to continuously improve these programs and services for all
learners, this policy seeks to harmonize existing DepEd issuances on Muslim
education, with new provisions for more effective and efficient program
development, implementation and evaluation. Additionally, this policy shall
also serve as the basis for the contextualization of educational frameworks
and the development of the manual of operations for the governance and
administration of the MEP.

22
 This DepEd Order (DO) specifies the programs of the Department of
Education (DepEd) for Muslim learners in basic education. It covers
standards and guidelines for the implementation of the Madrasah Education
programs in both public and private madaris. This policy provides
implementers and stakeholders with provisions on policy formulation and
contextualization; operationalization of the curriculum support system;
program management; and monitoring and evaluation that are unique to the
implementation of the MEP.

The DepEd hereby issues these guidelines on the Madrasah

Education Program (MEP) to strengthen the existing implementation of the
program. This policy affirms the Department’s commitment to all learners
through the development and implementation of inclusive education and
responsive programs. Consistent with its Vision, Mission, and Core Values,
DepEd shall promote the right of the nation’s cultural communities in the
exercise of their right to develop themselves within the context of their
cultures, customs, traditions, interests, and belief.
The DepEd also recognizes education as an instrument for their
maximum participation in national development and in ensuring their
involvement in achieving national unity; thus this program aims to serve
Filipinos whose values and competencies enable them to realize their full
potential and contribute meaningfully to building the nation.
Programs for learners are additional curricular interventions that target
Muslim learners across different grade levels. It provides standards and
competencies which are relevant and of interest to Muslim learners. It
integrates content on Arabic language and Islamic values as separate
learning areas from the K to 12 curriculum.

23
Kindergarten Madrasah
The Kindergarten Madrasah (DO No. 47, s 2016) was developed for
schools with five-year old Muslim learners or in Muslim communities. It takes
into account learners with diverse backgrounds, prior knowledge and
experiences, purposes, skills, attitudes, personal traits, and interests.

1. Objectives
Consistent with the Kindergarten Education program, it aims to ensure
that five-year old Muslim children achieve the standards and competencies
expected of them. It seeks to promote the holistic way by which young
children grow and develop, and aims to recognize the role of families and
communities in supporting the child’s development.
2. Curriculum
The standards and competencies of the curriculum are aligned with the
Kindergarten curriculum implemented in all public schools nationwide with
relevant competencies for Muslim learners.
The curriculum integrates Islamic values and Arabic language into the
Kindergarten curriculum with domains that cover (1) language, literacy, and
communication; (2) socio-emotional development; (3) values development;
(4) physical health and motor development; (5) creative development; (6)
mathematics; and (7) understanding of the physical and natural environment.
3. Assessment
Classroom assessment aims to holistically measure learners’ current
and developing abilities. Typically, the primary means of formatively
assessing Kindergarten learners is through observation. Formative
assessment and learning activities are conducted throughout the different
blocks of time within a day. This is to ensure learners’ success in moving from

24
guided to independent display of knowledge, understanding and skills, and to
enable them to transfer this successfully in future situations.
4. Teachers or asatidz

Kindergarten teachers who are trained in Arabic reading and Islamic

values can teach the Kindergarten Madrasah. They must be able to integrate
Islamic values into the activities of the learners. However, asatidz who pass
the QEALIS and complete the LEaP may also teach Arabic language and
Islamic values as separate learning areas.

5. Learning resources
The use of relevant, culture-responsive, and developmentally
appropriate teaching-learning resources is important in the implementation of
this program. Learning materials and other resources that are locally
developed and/or locally available is encouraged.
The Kindergarten Madrasah is implemented by way of diverse learning
activities that may be enhanced with resources that are appropriate for
developing the domains, and must sustain interest in active learning.

ALIVE for Grades 1 to 6

The ALIVE for Grades 1 to 6 (DO No. 40, s. 2011) consists of two
components, namely: Arabic language, and Islamic values, which is in
addition to their regular subjects. Schools can organize ALIVE classes for
classes with 15 to 40 pupils. If a school has less than 15 Muslim learners, the
school head may coordinate with the Division ALIVE Coordinator for possible
collaboration with the nearest school offering ALIVE Program within the
district or schools division.

25
1. Objectives
The component of Arabic language aims to develop the learners’
functional literacy in Arabic that will enable them to read and understand the
Holy Qur’an.
The Islamic values component, on the other hand, aims to help
learners acquire the desired Islamic values that would guide them to Core
Values of the Department: to be maka-Diyos, makatao, makakalikasan, at
makabansa; thereby making them agents in advocating and promoting
brotherhood, peace, unity, and justice and equality.
2. Curriculum
Competencies on Arabic language and Islamic values shall be the
basic components of the ALIVE for Grades 1 to 6.
The ALIVE Curriculum shall be contextualized by the implementing
regions and schools divisions in accordance with the K to 12 Curriculum. The
Islamic Values Education subject shall be anchored on the DepEd core
values of maka-Diyos, makatao, makakalikasan, at makabansa, and on the
overall curriculum goal of harnessing Filipino values and citizenship to
promote Filipino national identity. The history and culture of Filipino Muslims
shall be integrated in the contextualization of the Madrasah Education
Program.
Arabic Language is taught thrice a week for 40 minutes; while Islamic
Values Education is taught twice a week for 40 minutes.
3. Assessment
Assessment of learners’ progress and achievement in ALIVE shall be
in accordance with the provisions of DO No. 8, s. 2015 or the Policy
Guidelines on Classroom Assessment for the K to 12 Basic Education

26
Program. Grades shall appear in the report card, and in Forms 137 and 138
as (a) Arabic Language, and (b) Islamic Values Education.
4. Teachers or asatidz
To ensure quality and inclusive education, teachers or asatidz must
pass the QEALIS and complete the LEaP to handle ALIVE classes. These
asatidz may (a) be under contract of service (COS), or (b) granted a
permanent position. The systematic selection, hiring, deployment, career
pathing and continuing professional development of Madrasah education
teachers or asatidz must be conducted through the Schools Division Office
(SDO).
After passing the QEALIS, the asatidz must take the Language Enhancement
and Pedagogy (LEaP) Training and Arabic Emergent Reading (AER). Grants
to take the Accelerated Teacher Education Program (ATEP) may be provided
to enable them to obtain a Bachelor’s Degree, and take and pass the
Licensure Examination for Teachers (LET).
Asatidz under COS are required to render at least 20 hours per week
inclusive of the instructional preparations. However, in the exigency of
service, the asatidz may render beyond 20 hours. The schedule of ALIVE
classes shall be determined by the school head, based on the availability of
asatidz and other resource needs. They shall be assessed in terms of their
teaching performance and they must undergo a year-end evaluation process
to be conducted by the teacher monitor or subject coordinator (when
applicable) with the approval of the school head. Also, the renewal of contract
of the COS Asatidz shall be based on the results of teacher performance
appraisals.

27
Asatidz with permanent positions handle the ALIVE classes and may teach
additional K to 12 subjects, depending on the need of the school where the
teachers are deployed.
The school head shall ensure a collegial and inclusive working
environment for all tea chers and staff. Asatidz will participate in all other
school learning activities so their involvement with the school will not be
limited to the ALIVE program.
5. Learning Resources
Schools with organized ALIVE classes shall ensure the inclusive and
quality implementation of the program through systematic organization of
classes that is conducive to teaching and learning.
The DepEd shall provide all learners with adequate and appropriate learning
materials anchored on the needs of individual learners. In addition, the
teachers shall be given curriculum and teaching guides in ALIVE.
Learning materials shall be developed and reproduced at school level
to complement the DepEd provided materials. These materials, both print and
non-print shall promote active learning in different contexts and lifelong
learning. The MEP will employ the Learning Resources Management and
Development System (LRMDS) to ensure that the ALIVE instructional
materials and other resources are properly managed, utilized, generated,
allocated, recorded and audited.

School Facilities

An effective school facility is responsive to the changing programs of

educational delivery, and at a minimum should provide a physical
environment that is comfortable, safe, secure, accessible, well illuminated,
well ventilated, and aesthetically pleasing. The school facility consists of not

28
only the physical structure and the variety of building systems, such as
mechanical, plumbing, electrical and power, telecommunications, security,
and fire suppression systems. The facility also includes furnishings, materials
and supplies, equipment and information technology, as well as various
aspects of the building grounds, namely, athletic fields, playgrounds, areas for
outdoor learning, and vehicular access and parking.

The school facility is much more than a passive container of the

educational process: it is, rather, an integral component of the conditions of
learning. The layout and design of a facility contributes to the place
experience of students, educators, and community members. Depending on
the quality of its design and management, the facility can contribute to a
sense of ownership, safety and security, personalization and control, privacy
as well as sociality, and spaciousness or crowdedness. When planning,
designing, or managing the school facility, these facets of place experience
should, when possible, be taken into consideration.
Many communities recognize that in addition to school facilities being
cost effective, they should be more learner-centered, developmentally and
age appropriate, safe, comfortable, accessible, flexible, diverse, and
equitable. By location of new facilities in residential neighborhoods and
partnering with other community-based organizations, schools are becoming
true community centers. In addition, schools are taking advantage of
educational resources in the community, as well as partnering with museums,
zoos, libraries, and other public institutions and local businesses.
Based on mounting evidence that smaller schools lead to improved
social climate as well as better achievement, school leaders have begun to
create smaller schools or have created schools within schools.

29
Instructional Materials
Instructional materials, also known as instructional resources, are all of
the tools a teacher uses in teaching a lesson. These materials can include
materials that students bring from school as part of a project, textbooks,
homework assignments, and other types of resources. Selection,
modification, and effective utilization of the right materials can increase
student engagement and learning.
One important dimension in teacher education that is getting a lot of
attention is related to the use of instructional materials. Instructional materials
are those materials used by a teacher to simplify their teaching. They include
both visual and audio-visual aids and could either be concrete or non-
concrete. These instructional materials bring life to learning by stimulating
students to learn. The use of instructional materials in the classroom has the
potential to help the teacher explain new concepts clearly, resulting in better
student understanding of the concepts being taught. However, they are not
ends in themselves but they are means to an end (Kadzera, 2006).
It is held that good teaching resources can never replace the teacher
but the teacher uses them to achieve their teaching and learning objectives.
Some of the instructional materials necessary for effective teaching and
learning include the chalkboard, models, graphs, charts, maps, pictures,
diagrams, cartoons, slides, filmstrips, radio, and television (Kochhar, 1991).
The importance of the use of these materials cannot be underscored. This
has been emphasized by a number of scholars. Lockheed (1991) says that
instructional materials are critical ingredients in learning and that the
curriculum could not be easily implemented without them. Kochhar (1991)
adds that a teacher who has adequate and relevant teaching facilities is more
confident, effective and productive. Similar sentiments are shared by Steel

30
(1983) who asserts that relevant instructional materials enable the learners to
have a clear understanding of Conflict and Conflict Resolution.
Instructional materials are essential since they help the teacher and
learners avoid overemphasis on recitation and rote learning that can easily
dominate a lesson. Resource materials allow learners to have practical
experiences which help them to develop skills and concepts and to work in a
variety of ways. The work of Sampath (1990) graphically explain that people
learn more through the senses of sight and hearing compared to other
senses.

Role of LGUs in Basic Education

Notwithstanding the devolution of many basic services to LGUs, basic
education is still largely the responsibility of the central government and is
delivered through the Department of Education (DepEd). However, LGUs do
provide supplementary funding support to public basic education because
they have access to a sustainable source of financial resources that are
earmarked for the basic education subsector, the Special Education Fund
(SEF).
The monies in the SEF come from an additional 1% tax on real
property that LGUs are mandated by the Local Government Code (Republic
Act 7160 of 1991) to impose and collect. On the average, total SEF income of
all LGUs combined is equal to 0.23% of GDP in 2001-2008 while total SEF
spending of all LGUs in the aggregate is equal to 0.19% of GDP during the
same period. While SEF spending does not seem large when compared to
either total general government education spending on basic education
(7.4%) or total DepEd spending (8.1%), it is substantial when reckoned
relative to DepEd spending on non-personal services (69%) or DepEd

31
maintenance and operating expense or MOOE (110%). Moreover, SEF
expenditures of all LGUs in the aggregate is estimated to be about 2.4 times
as large as total DepEd allocation for school level MOOE in 2007.3 Thus, if
one assumes that all of the SEF expenditures of all LGUs are spent on school
level MOOE and if the SEF were distributed across LGUs in direct proportion
to enrollment, then per student SEF spending would equal to PhP692. This
figure is substantially higher than the average DepEd school level MOOE
allocation of PhP293 per student at both the elementary and secondary level
(Manasan and Castel 2009).

DepEd support
The present leadership of the DepED and DepED-ARMM have
demonstrated their commitment to help realize for the Muslim learners an
educational system that is truly authentic and appropriate. The spirit of
cooperation and the desire to work in collaboration with each other have
remained strong and stable. Yet there are perceptions that the policy and
program framework of the reform strategy for Muslim learners continue to be
very variable and fragile.
The DepED has established an office tasked to direct national efforts
towards providing quality basic education for Muslim learners. Unfortunately
the office operates mostly outside the mainstream bureaucracy and largely on
the basis of the informal rather than formal organization structures. To be truly
effective the office must be genuinely empowered with a more official
mandate for achieving program outcomes and managing the critical alliance-
building with the DepED-ARMM and other program partners.
The DepED has promulgated policies and implemented programs in
support of the ideals of universal access to quality basic education. Policies

32
relating to the expansion of educational infrastructure, development and
procurement of textbooks and instructional materials, regulation of school
fees and contributions, improvement in the management of student financial
assistance, relevant curriculum design, development of teacher education
and teacher remuneration standards and promotion of alternative options
have been developed and observed over the years. In recent years, technical
assistance focusing on providing access to quality basic education as well as
capacity-building for key stakeholders have been provided through donor-
assisted projects, most notably the EQuALLS Project funded by the USAID
and the BEAM Project funded by the AUSAID.
The World Bank also addressed the concerns for equity, efficiency,
and quality of elementary education through its Third Elementary Education
Projects (1990–1992; 1996–1998) and, in 2006, through the National
Program of Support for Basic Education (NPSBE). The NPSBE was designed
to strategically support the implementation of DepED’s Basic Education
Sector Reform Agenda (BESRA) over a five-year period that became
effective in 2006. It is to the credit of the donor agencies that the DepED-
ARMM was included as a significant project beneficiary. Regrettably both the
national EFA and the BESRA plans are inadequate for defining mostly the
priorities of the DepED to the exclusion of the DepED-ARMM.

Related Studies
Edwards-Groves et al. (2018) note that, it is imperative for educators to
examine actual instructional practices (Darling-Hammond, et al., 2017;
Memon, 2011; Sali & Marasigan, 2020; Sirotová, 2016;) as well as the
interplay of pedagogical theories (Edwards-Groves et al., 2018; Freire, 1987;
Kemmis, 2012). In practice, teachers are guided by their choices, knowledge,
and dispositions “acting within an educational paradigm” (Edwards-Groves et

33
al., 2018). With regard to this, several researchers have investigated the
effects of teachers’ beliefs in teaching and learning. Moreover, beliefs
influence the teacher’s thinking in creating sound pedagogical choices and
guides their behavior in actual practice. Within this praxis, Edwards-Groves et
al. (2018) discussed four disposition-action couplings (adapted from Kemmis,
2012) of praxis-oriented educators. Primarily, these dispositions “directs us to
the interplay, reciprocity, and delineation” (p. 142) between the following
classes of actions: theoretical perspective; technical perspective; practical
perspective; and critical perspective.
According to Miranda and Damico (2013), the relationship between
belief and behavior makes the study of teacher beliefs consequently critical.
In addition, Schachter (2017) conducted phenomenological research aimed at
understanding early childhood teachers’ pedagogical reasoning or beliefs in
language and literacy instruction. Their findings suggested the need for
teachers to better understand how to prioritize their knowledge for use in
practice. Furthermore, Chikasanda et al. (2012) conducted a qualitative
analysis of the teachers’ journey through the phases of professional
development. They argued that teacher’s conceptualization of learning in
technology is still fragile at this point. Several researchers have also
acknowledged the importance of teacher beliefs in the realization of education
reform (Darling-Hammond, 2000; Sali, 2020; Miranda & Damico, 2013).
Lastly, Sali (2020). discussed the significance of understanding the “missing
paradigm” in line with a teacher’s conceptualization that focuses on the
teacher’s perspective in teaching and learning. Overall, it thus appears that
pedagogical reasoning from various sources of knowledge is pivotal for
teachers in making choices about their actions and practices in teaching
(Schachter, 2017).

34
 Kulkarni and Sullivan (2019) suggested a need for early interventions
in classroom behavior management or explicit instruction in appropriate
behavior. Providing teachers with the training necessary to teaching behavior
could potentially mediate the development of intensive needs for behavior
(Reinke, Lewis-Palmer, & Merrell, 2008, as cited in Kulkarni & Sullivan, 2019).
Learners who exhibit traditionally disruptive behavior or approaches to
learning that are not conducive to learning can be identified and taught early
to avoid needing special services related to behavior as they grow older.
Insights from their article suggest that children would benefit from explicit
instruction in making transitions, organization, independence, and
perseverance.
Furthermore, a study by Amri et al. (2017) showed how the educational
background of Islamic teachers can also affect the learning interests of
students. In their study, Islamic teachers who possessed intercultural
competence showed greater awareness of their students’ diverse needs in
the classroom. Thus, Islamic teachers are able to use intercultural
competence to enrich the classroom interaction, activities, and management
of the class. Tengku Kasim and Abdurajak (2018), also explored, in a
qualitative research study, the pedagogical practices of novice Islamic
education teachers, where the results showed diversity on their teaching
methodologies. The Islamic teachers employed 21st century teaching
methods as opposed to the traditional method of purely lecture. However, in a
qualitative study conducted by Ishomuddin and Bin Mokhtar (2017) that
studied the teaching methods of Islamic teachers who graduated from Middle
Eastern countries, the results showed that the traditional method of teaching
such as lectures is a way to provide more knowledge than using other
teaching methods.

35
 Pasandalan (2013) in his study on the Islamic Values practiced by
Muslim pupils and their effect on attitudes and behavior in school found out
that the Grade VI pupils demonstrated wholesome attitudes and behavior
whether in school and at home. Islamic values are well practiced too in
school. He further explained that the female pupils are easily trained than
male pupils. Teachers serve as their role model in school in which female and
male pupils do not differ on their attitude and behavior. Both home) and
school are the training ground in molding pupils’ attitude and behavior.
Yusop (2011) in her study on the effect of ALIVE program on the
values formation among Muslim pupils concluded that ALIVE Program had
influenced the Muslim learners in helping develop their values of courtesy
(wm=4.49) such as fear in ALLAH, obedience, honesty, patriotism, courtesy,
sportsmanship, sense of responsibility and self reliance. She found out that
the only value among pupils which is not strongly developed is patriotism.
ALIVE program truly developed the values of the Muslims pupils as perceived
by the Muslim teachers handling ALIVE Program. The three values which are
strongly developed among pupils under ALIVE program are honesty, courtesy
and fear in ALLAH.
In Bukidnon, the DepEd noted that public schools did not include in
their curriculum the teaching of Arabic language and Islamic values, hence
making the Muslims ignorant of their religion and the language of the Holy
Qur’an. In addition, At the same time, DepEd said, there was “no uniformity”
in the curricular offerings of madaris across the country. Neither did madaris
follow the Philippine education curriculum, “thereby turning students into
virtual foreigners in their own country.” Furthermore, the teachers were found
to be unqualified and sorely lacking in training. DepEd's order thus mandated
the standardization of Muslim education in public elementary schools and in

36
private madaris. The program requires teaching Muslim grade school pupils
Arabic language and Islamic Values, apart from the basic subjects of English,
Mathematics, Science and Filipino. Teachers were trained, and with help from
the World Islamic Call Society of Libya, textbooks for grade one were printed
and distributed.
Dela Cruz (2007) in her study pointed out that there is a need to
improve the relationship between the core values and the performance of the
teachers so that they will enhance or develop the proper work values and
sense of worth which are the common denominators for better performance.
Bilbao, et al. (2006) pointed out that teachers’ skill in employing
interesting, challenging, and relevant teaching methodologies which motivate
the students to actively participate and manage their own learning serves as
the best guarantee of beneficial and respectful classroom control.

Research Gap
Despite the extensive studies conducted on the implementation of
ALIVE Program as evident in the professional literature, there are few studies
on Madrasah teachers’ behavioral practices. The results of this study will
therefore benefit major educational stakeholders in understanding teachers’
behavioral practices in implementing the ALIVE program. This study provides
evidence-based research that will enrich the existing dearth of literature on
behavioral practices of Madrasah teachers in Lutayan II District.
Based on the reviewed literature, it is clear that there have been no
studies conducted on the influence of teachers’ behavioral practices to the
implementation of the Arabic Language and Islamic Values Education.
Though Schachter’s (2017) findings on the knowledge that teachers hold
about children’s learning is imperative to teacher practices. Consistent with

37
the findings of this study, Asatidz’ pedagogical practices are influenced by
their pedagogical praxis (a part of the self-formation of a person that gives
valuable benefit to one’s self at the same time that it purports good in the
human community). It creates the good society in making sure the learners
are able to maximize relevant classroom experiences through collaborative
learning practices. In addition, according to Sirotová (2016), “the acquirement
of professional competencies begins during the pre-gradual preparation and
they are further developed in a real educational praxis” . In the case of the
participants, the influence of their formative years in teaching and learning
especially the involvements of their previous mentors was evident.

Theoretical Framework
This study is anchored on Van Sledright’s (2010) study that proposes
two important factors which unify the course of teaching and learning. The
first one is the teacher’s cognitive understanding or simply the content
knowledge, and the other is the pedagogical knowledge or the art of
presenting information through pedagogical skills. Moreover, by uniting these
two vital factors, pedagogical content knowledge (PCK) is initiated. In 1986,
Shulman and a group of researchers introduced the concept of PCK which
focuses on the broader perspective to further understand teaching and
learning. According to Shulman (1987), PCK included an “understanding of
how particular topics, problems, or issues are organized, presented, and
adapted to diverse interests and abilities of the learners and presented for
instruction”. Teachers are expected to create meaningful and relevant
experiences in the classroom. As instructional leaders, the teacher should
exemplify pedagogical competence (Pekkarinen & Hirtso, 2017). In practice,
teachers execute different methods and strategies anchored to different

38
instructional models to perform efficient academic tasks (Trigwell & Prosser,
2004): for instance, how to effectively and efficiently translate competencies
embedded in the curriculum during actual teaching, execute classroom
management, and incorporate student-centered approach to learning among
others. In general, pedagogical practices of Madrasah teachers can be best
understood when based on the different factors that influence their overall
practices (Abdullah, 2018).

Conceptual Framework
In this study, the conceptual flow as represented in Figure 1 will be
analyzed to examine the relationship between teachers’ behavioral practices
to the level of implementation of ALIVE Program in Lutayan II District. This is
intended to identify Teacher competency; School Facilities; Instructional
Materials; LGU support; and DepEd support. Teachers’ behavioral
practices in the implementation of ALIVE Program will be measured in terms
of teachers’ instructional behavior; socio-emotional behavior; and
organizational behavior.

39
INDEPENDENT VARIABLE DEPENDENT VARIABLE

TEACHERS’ LEVEL OF
BEHAVIORAL IMPLEMENTATION
PRACTICES OF ALIVE PROGRAM
IN LUTAYAN II DISTRICT
o instructional
behavior o Teacher

o socio-emotional competency
behavior
o School Facilities
o organizational
behavior o Instructional

Materials

o LGU support

o DepEd support

40
 Figure 1. Conceptual Framework

Research Hypothesis
The following null hypothesis will be tested at 0.05 level of significance:
H01: There is no significant relationship between the level of
implementation of ALIVE Program to the extent of teachers’ behavioral
practices.

Definition of Terms
For a better and clearer understanding of the study, the following terms
are defined conceptually and operationally:
A.L.I.V.E. This is an acronym for Arabic Language and Islamic Values
Education Program. It is a program which is part and parcel of Madrasah
education curriculum for Muslim students that also include English, Math,
Science and History subjects. In this study, this refers to the status of
implementation of ALIVE Program, in Lutayan District II relating to teacher

41
competence, school facilities, instructional materials, LGU support, and
DEPED support.
Teachers’ Behavioral Practices. This refers to the way teachers
behave which has a direct impact on their interaction with students, parents,
colleagues, and staff administration. Operationally, this refers to the
performance of teachers inside and outside the classroom in relation to
instructional behavior, socio-economic behavior, and organizational behavior.

CHAPTER III

METHODOLOGY

This chapter deals with the methods in conducting the study. This
includes the research design, respondents, research locale, instrument, data
gathering procedure, and statistical treatment.

Research Design
This study will employ descriptive-correlative research design. A
descriptive correlational design is used in research studies that aims to
provide static pictures of situations as well as establish the relationship
between different variables (McBurney & White, 2009). In correlational
research, two variables are studied to establish their relationship.

42
 In the present study, teachers’ behavioral practices will be described in
terms of instructional behavior, socio-emotional behavior, and organizational
behavior to find out whether there is a significant relationship to the
implementation of ALIVE Program relative to Teacher competency, School
Facilities, Instructional Materials, LGU support, and DepEd support. Figure 2
shows the research design of the study. Descriptive will be utilized on the
extent on teacher; the level of implementation and correlation is to measure
the significant relationship.

Research Locale
The study will be conducted in Lutayan II District which includes three
(3) public elementary schools implementing ALIVE Program, namely:
Mangudadatu Elementary School, Panagas-Devera Elementary School and
Sisiman Elementary School.

SOURCES OF DATA DATA

PROBLEM
DATA GATHERING ANALYSIS
GATHERIN

Extent of Teachers’ Total Population  Mean

 Survey
Behavioral Practices of ALIVE teachers Questionnaire of
 instructional and 3 school Extent of  Pearson r
behavior heads in 3 public Teachers’
 socio-emotional elementary Behavioral
behavior schools in Lutayan Practices
 organizational II District.
behavior  Survey
 Mangudadatu
Questionnaire
Elementary
Level of on Level of
School
Implementation of Implementation
 Panagas-
ALIVE Program of ALIVE
Devera
 Teacher Program
Elementary
competency School
 School Facilities  Sisiman
 Instructional Elementary
Materials School.
 LGU Support
 DepEd support 43
 Relationship
between extent of
teachers’ behavioral
practices and level of
implementation of
ALIVE Program

Figure 2. Research Design

Respondents
The respondents of the study are 7 total population of ALIVE teachers,
70 randomly selected Grand VI learners, and three (3) school heads in 3
selected public elementary schools in Lutayan II District.

Research Instrument
Two major adopted and modified questionnaires will be used to gather
the necessary data for the study. Part I is a questionnaire on Teachers
’behavioral practices relative to three dimensions, namely: instructional
behavior, socio-emotional behavior, and organizational behavior. This will be
rated by the Grade VI learners using 5-point Likert scale described as follows:
5 Very high extent
4 High extent

44
 3 Moderate extent
2 Low extent
1 Very low extent
Part II is a questionnaire on the level of implementation of ALIVE
Program relative to Teacher competency, School Facilities, Instructional
Materials, LGU support, and DepEd support. This will be rated by the
teachers based on the following scale and description:
5 Strongly agree
4 Agree
3 Moderately agree
2 Disagree
1 Strongly Disagree

Data Gathering Procedure

The researcher will first seek permission from the Schools Division
Superintendent of Sultan Kudarat to allow her to conduct the study in three
public elementary schools implementing ALIVE, namely: Mangudadatu
Elementary School, Panagas-Devera Elementary School, and Sisiman
Elementary School. When approval is granted, she will coordinate with the
school heads to set the schedule for the administration of questionnaire.
ALIVE teachers will be informed on the schedule of data gathering with a
written consent about their participation in the survey. All data gathered will
be held confidential securing their anonymity as part of the study.

Statistical Treatment
All data gathered which will be subjected to appreciate statistical tools
in analyzing a implementing the results.

45
 To determine the extent of teachers’ behavioral practices in the
implementation of ALIVE Program, mean will be used.
To determine the level of implementation of ALIVE Program, mean will
also be used.
To find out whether there is significant relationship between the level of
implementation of ALIVE Program to the extent of teachers’ behavioral
practices, Pearson r will be employed.

REFERENCES

Abdullah, M. (2018). A pedagogical framework for teacher discourse and

practice in Islamic schools. In M. Abdalla., D. Chown, and M.
Abdullah, (Eds). In Islamic schooling in the West: Pathways to
renewal, (pp. 195–226). Palgrave Macmillan.
Abusulayman, A. A. (2007). Revitalizing higher education in the Muslim
world: A case study of the International Islamic University Malaysia
(IIUM) (Vol. 12). International Institute of Islamic Thought (IIIT).
Amri, M., Bin-Tahir, S. Z., & Ahmad, S. (2017). The implementation of Islamic
teaching in multiculturalism society: A case study at Pesantren
schools in Indonesia. Asian Social Science, 13(6), 125–132.
https://doi.org/10.5539/ass.v13n6p125
Arsad, Nefertari al-Raschid (2007). A framework for integration of madrasah
into the basic education curriculum. A Masteral Thesis, College of
Education, University of the Philippines, Diliman.

Bennett, J. (2003). Teaching and learning science: A guide to recent research

and its applications.

46
Chikasanda, V. K. M., Otrel-Cass, K., Williams, J., & Jones, A. (2012).
Enhancing teachers’ technological pedagogical knowledge and
practices: a professional development model for technology teachers
in Malawi. International Journal of Technology
Connor, M., Piasta, S. B., Fishman, B., Glasney, S., Schatschneider, C.,
Crowe, E., ... & Morrison, F. J. (2009). Individualizing student
instruction precisely: Effects of child× instruction interactions on first
graders’ literacy development. Child development, 80(1), 77-100.
Curby, T. W., Rudasill, K. M., Edwards, T., & Pérez-Edgar, K. (2011). The
role of classroom quality in ameliorating the academic and social risks
associated with difficult temperament. School Psychology
Quarterly, 26(2), 175.

Darling-Hammond, L. (2000). How teacher education matters. Journal of

teacher education, 51(3), 166-173.

Darling-Hammond, L., Hyler, M. E., Gardner, M. (2017). Effective teacher

professional development. Learning Policy Institute.
DepED Order No. 65 s. 2009 on Essential Health Care Program Retrieved
from www.deped.gov.ph/orders/do 65 s 2009UNICEF, & UNICEF.
(2016). Strategy for water, sanitation and hygiene 2016-2030.
DepED Order No. 10, “s, 2016 on policy and Guidelines on the
Comprehensive WASH in Schools Program Retrieved from
www.deped.gob.ph/orders/do 10 s. 2016
Department of Education. (2014). Refined Elementary Madrasah Curriculum.
Department of Education, Office of Madrasah Education. Sampaloc,
Manila: MGO Enterprises.
DepEd Memorandum No. 250 s. 2007, Guidelines In
the Payment Of Allowances Of Muslim Teachers (Asatidz) Of Arabic
Language And Islamic Values Education (Alive) ...
DepEd No, 22, s. 2010. Mainstreaming and Institutionalizing Madrasah
Education Program by Transferring Its Developed Components to the
Bureau of Elementary Education and Regional and Division Offices

Deped No. 81, S. 2007 – Assistance To Private Madrasah: An Incentive to

Adopt the Standard Curriculum

47
Deped Order No. 51, S. 2004, Total Mainstreaming Of Madrasah Education
As A Component Of The National System Of Basic Education

Douglas, K. (2009). Sharpening our focus in measuring classroom

instruction. Educational Researcher, 38(7), 518-521.

Edwards-Groves, C., Grootenboer, P., & Smith, T. (2018). Knowing

pedagogical praxis in twenty-first century education. Education in an
Era of Schooling, 135–150. https://doi:10.1007/978-981-13-2053-8_10
Godoy, N. A. C., et al. (2008). Arabic language and islamic values education
(ALIVE) Program. Cordillera Administrative Region: Department of
Education.
Gowing, Peter G. 1968. Muslim-American Relations in the Philippines, 1899-
1920. Syracuse University: University Microfilms, Inc.

Hamre, B. K., & Pianta, R. C. (2005). Can instructional and emotional support
in the first‐grade classroom make a difference for children at risk of
school failure?. Child development, 76(5), 949-967.
Hamre, B. K., Pianta, R. C., Burchinal, M., Field, S., LoCasale-Crouch, J.,
Downer, J. T., ... & Scott-Little, C. (2012). A course on effective
teacher-child interactions: Effects on teacher beliefs, knowledge, and
observed practice. American Educational Research Journal, 49(1),
88-123.

Hassoubah, A. M. H. (1981). Teaching Arabic as a second language in the

Southern Philippines: Problems and possibilities. University Research
Center, Mindanao State University.
Ishomuddin, Bin Moktar, S. (2017). Teaching learning model of Islamic
education at Madrasah based on mosque in Singapore. International
Journal of Asian Social Science, 7(3), 218–225.
https://econpapers.repec.org/article/asiijoass/2017_3ap_3a218-
225.htm
Kemmis, S. (2012). Pedagogy, praxis and practice-based higher education. In
J. Higgs, R. Banett, S. Billet, M. Hutchings, and F. Trede, (Eds).
Practice-based education Perspectives and Strategies, (pp. 81–100).
Sense Publishers.
Kulkarni, T., Sullivan, A. L., & Kim, J. (2021). "Externalizing behavior
problems and low academic achievement: Does a causal relation

48
 exist?": Correction. Educational Psychology Review, 33(4),
2021. https://doi.org/10.1007/s10648-021-09644-3
Luebbe, A. M & Bell, D. J. (2014). Positive and negative family emotional
climate differentially predict youth anxiety and depression via distinct
affective pathways. Journal of abnormal child psychology, 42(6), 897-
911.

Maruhom, M. M. (2012). Readiness and Competencies of Arabic language

and Islamic Values Education (ALIVE) Teachers in the Non-Muslim
and Muslim Regions in Mindanao: Basis for Policy Making. Published
Dissertation, Mindanao State University, Marawi City.

McBurney, D., & White, T. L. (2009). Research methods. Belmont, CA:

Wadsworth Cengage Learning.

Memon, N. (2011). What Islamic school teachers want: towards developing

an Islamic teacher education programme. British Journal of Religious
Education, 33(3), 285– 298.
https://doi.org/10.1080/01416200.2011.595912
Miranda, R. J., & Damico, J. B. (2013). Science teachers’ beliefs about the
influence of their summer research experiences on their pedagogical
practices. Journal of Science Teacher Education, 24(8), 1241–1261.
https://doi:10.1007/s10972-012-9331-y
Monse, Bella (2010). Manual for Teachers for the Implementation of the
Essential Health Care Program in Schools. Cagayan de Oro,
Philippines
Muhamat, R., Kawangit, M., & Aini, Z. (2015). Impact of the Implementation of
Arabic Language and Islamic Values Education (ALIVE) Program in
the Philippines. Educational Research Journal, 2, 27-32.
Pasandalan, Abdulnasser E. (2013). Islamic values practiced by muslim
pupils and their effect on the attitudes and behavior in
school.Unpublished Master’s Thesis, Graduate Studies of Mindanao
State University, General Santos City.

Pekkarinen, V., & Hirsto, L. (2017) University lecturers’ experiences of and

reflections on the development of their pedagogical competency.
Scandinavian Journal of Educational Research, 61(6), 735–753.
https://doi.org/10.1080/00313831.2016.1188148

49
Perry, K. E., Donohue, K. M., & Weinstein, R. S. (2007). Teaching practices
and the promotion of achievement and adjustment in first
grade. Journal of School Psychology, 45(3), 269-292.
Pianta, R. C., & Hamre, B. K. (2009). Conceptualization, measurement, and
improvement of classroom processes: Standardized observation can
leverage capacity. Educational researcher, 38(2), 109-119.

Possel, P., Rudasill, K. M., Adelson, J. L., Bjerg, A. C., Wooldridge, D. T., &
Black, S. W. (2013). Teaching behaviour and well-being in students:
development and concurrent validity of an instrument to measure
student-reported teaching behaviour.

Reinke, W. M., Lewis-Palmer, T., & Merrell, K. (2008). The classroom check-
up: A classwide teacher consultation model for increasing praise and
decreasing disruptive behavior. School psychology review, 37(3), 315-
332.
Rudasill, K. M., Gallagher, K. C., & White, J. M. (2010). Temperamental
attention and activity, classroom emotional support, and academic
achievement in third grade. Journal of school psychology, 48(2), 113-
134.

Sali, A. H. A., & Marasigan, A. (2020). Madrasah education program in the

Philippines: An exploratory case study. International Journal of
Comparative Education and Development. 22(3), 201–217.
https://doi.org/10.1108/IJCED-06-2019-0034

Sannad, Juliet (2015). ALIVE Program. (Interview on 9 th of September in

Department of Education Cordillera Administrative Region, Benguet).

Schachter, R. E. (2017). Early childhood teachers’ pedagogical reasoning

about how children learn during language and literacy instruction.
International Journal of Early Childhood, 49(1), 95–111.
https://doi:10.1007/s13158-017-0179-3
Shulman, L. (1987). Knowledge and teaching: Foundations of the new
reform. Harvard educational review, 57(1), 1-23.
Sirotová, M. (2016). Pedagogical praxis as a process of developing
professional competencies in university education of future teachers.
Procedia – Social and Behavioral Sciences. 228, 529–534.
https://doi.org/10.1016/j.sbspro.2016.07.081

50
Solaiman, Saddam M. (2017). Implementation of Arabic Language and
Islamic Values Education (ALIVE) in Marawi City, Philippines:
Unveiling the Perceptions of ALIVE Teachers. Education Journal
2017; 6(1): 38-46 http://www.sciencepublishinggroup.com/j/edu.doi:
10.11648/j.edu.20170601.15 ISSN: 2327-2600 (Print); ISSN: 2327-
2619 (Online)
Tengku Kasim, T. S., & Abdurajak, F. (2018). Heart of learning: Pedagogical
practices amongst Islamic education novice teachers in the 21st
Century. Journal of Usuluddin 46(1), 101–117.
https://doi.org/10.22452/usuluddin.vol46no1.6
Trigwell, K., and Prosser, M. (2004). Development and use of the approaches
to teaching inventory. Educational Psychology Review, 16(4), 409–
424. https://doi.org/10.1007/s10648-004-0007-9 Van Sledright, B. A.,
(2010). The challenge of rethinking history education: On practices,
theories, and policy. Routledge.
UNICEF, & UNICEF. (2016). Strategy for water, sanitation and hygiene 2016-
2030.
Van Sledright, B. A. (2010). The challenge of rethinking history education: On
practices, theories, and policy. Routledge.
Yusop, Badrana A. (2011). The Arabic Language And Islamic Values
Education (ALIVE) Program: It’s effect on the values formation among
muslim pupils. Unpublished Master’s Thesis, Graduate Studies of
Mindanao State University, General Santos City.

51
 SURVEY QUESTIONNAIRE ON TEACHERS’ BEHAVIORAL PRACTICES
(to be rated by Grade VI ALIVE Learners)
Directions: Please rate the extent to which your ALIVE teacher exhibit the
following behavioral practices in terms of instructional behavior, socio-
emotional behavior, and organizational behavior. Please check the
corresponding number for each item using the following scale and
description: 5 – Very high extent; 4 - High extent; 3 - Moderately
extent; 2 - Low extent; and 1 - Very low extent.

A. Instructional Behavior 5 4 3 2 1
My teacher…
1. makes sure I understand the material before
moving to something new.
2. answers my questions in a way that I
understand.
3. helps me with my assignments for her class.
4. uses examples I understand.
5. explains it another way If I don’t understand
something.
B. Socio-emotional Behavior 5 4 3 2 1
My teacher..
1. talks with me before or after class

52
 2. tells jokes or funny stories.
3. talks with me about school-related problems.
4. talks with me about non-school-related
problems (e.g., at home, with other kids)
5. often smiles at me.
6. gives me encouragement to study harder
C. Organizational Behavior 5 4 3 2 1
My teacher..
1. makes sure I understand the classroom rules.
2. corrects me when I misbehave.
3. explains to me why my behavior was wrong.
4. takes away a privilege if I abuse it.
5.does not let me use equipment if I use it
improperly or dangerously.
Adopted with modifications from Pössel, Rudasill, Adelson, Bjerg, &
Wooldridge (2013).”Teaching behaviour and well-being in students:
QUESTIONNAIRE ON THE STATUS OF IMPLEMENTATION
OF ALIVE PROGRAM

(to be rated by ALIVE Teachers)

Instruction: Please rate the status of implementation of ALIVE

program. On a scale of 1-5, indicate whether you agree or disagree on the
following parameters: teacher competence, school facilities, instructional
materials, LGU support, and DepEd support. Please check the number
corresponding each item below:
Legend: 5 Strongly Agree
4 Agree
3 Moderately Agree
2 Disagree
1 Strongly Disagree

A. Teacher Competence 5 4 3 2 1
an ALIVE teacher….
1) should have sufficient knowledge on the topic
he/she is discussing
2) must have adequate training on his/her field of
discipline
3) Should be updated on concepts he/she is

53
 discussing.
4) Must be well-prepared on his/her lesson.
5) Should have a good background on the subject
he/she is handling
B. School Facilities
The ALIVE rooms….
1) Are conducive to learning.
2) Not conducive to learning
3) Are well-equipped with devices, reading
materials, and etc
4) Have good ambiance to learning.
5) do not have a good ambiance
C. Instructional Materials
1) There are enough textbooks on school-related
activities.
2) There are no enough textbooks available in
ALIVE
3) The ALIVE teachers are using traditional method
of teaching (e.g.chalk and blackboard)
4) The ALIVE teachers update their instructional
materials.
5) The ALIVE teachers use obsolete instructional;
materials
D. Local Government Units Support
1) There is enough support from LGU that is
provided to ALIVE Program.
2) There is no enough support from LGU that is
provided to ALIVE Program.
3) The support of LGU to ALIVE is inadequate.
4) The support of LGU to ALIVE is meager.
5) The support of LGU to ALIVE is consistent.
E. DepEd support
1) No regular upgrading of ALIVE materials (e.g.
textbooks & other references)
2) There is no strict supervision to ALIVE
teaching.
3) There is enough support from DepEd on ALIVE
Program
4) There is no enough support from DepEd on
ALIVE Program

54
 5) The support of DepEd to ALIVE Program is
inadequate
Adopted with modifications from Solaiman (2017) “Implementation of Arabic
Language and Islamic Values Education (ALIVE) in Marawi City”,

CURRICULUM VITAE
ANA ROSE MAMALAPAT TAPAGAY
Purok Bacal, Tamnag, Lutayan, Sultan Kudarat
anarose.tapagay@deped.gov.ph.com

__________________________________________________
PERSONAL INFORMATION
Age: 30 years old
Date of Birth: October 13, 1992
Place of Address:Purok Bacal, Tamnag, Lutayan, Sultan Kudarat
Status: Married
National: Filipino
Religion:Islam
School: Mangudadatu Elementary School

55
 Position: Teacher - I
___________________________________________________________

EDUCATIONAL ATTAINMENT
Elementary: Tamnag Central Elementary School
Secondary: Lutayan National High School
College: Sultan Kudarat State University

56