Filipino traditional games (Laro ng Lahi) are reflective of the lifestyle of a locality and form part of significant national heritage. Albeit modern technology seems to challenge the existence of Laro ng Lahi, these traditional games can actually be transformed to adapt the present demands of the cyberspace. Employing the hermeneutic phenomenology and educational research development, the author paired the past investigations with his observations though the use of Hermeneutic Cycle as guide. Data obtained from the online survey accomplished by thirty-one (31) pre-service teachers (Generation Z, selected using the purposive sampling) provided connection between the online documents and the local practices and lived experiences of the respondents. Respondents are still familiar with piko (taplak gunung), agawan kuta (bentengan), and tubigan (gobak sodor) since they played such games before and they were aware of the the Laro ng Lahi benefits. Thus, they preferred to have Laro ng Lahi as activity tools in school subjects, and to convert academic knowledge and skills into learning course lessons. Upon finalizing the mechanics of each of the three Filipino traditional games, and the data provided by the respondents, the researcher conceptualized the game-based pedagogy and developed lessons using the local wisdom as the basis

Mobile learning generally offers delivery of blended learning or simply as tool for course enhancement in university setting. A small teacher education institution piloted a low-priced-tablet-aided instruction in its language courses via exploratory case study. Through focus groups and journal writings, students favorably reported most aspects of mobile-aided learning experiences and confirmed some challenging technical issues. Moreover, qualitative analyses on the device, learners’ engagement and course-activities revealed these five key categories: (1) tableting pros and cons; (2) making adjustments and connectivity issues; (3) moodling, googling and strategizing use; (4) trending apps and functionalities; and (5) changing views on technologies and pedagogies. Finally, lessons learned and future works on the tablet adoption, applications and strategic implementation in aid of teacher education course delivery and related disciplines are suggested.

This article emerged from the author’s apprehension regarding the lack of social sensitivity caused by the failure to connect the environment to the school lessons. Furthermore, creating balance and harmony within society and environment seemed impossible to realize in this sense. As in the Philippines in this case, schools often negated the significance to connect the environment to schools. From author point of view, the fact that the Philippines has strong ecological footprints and the local wisdom which can be traced through copra-making industry should not be discharged. The author examined this ecological intelligence which manifested inherently among the kinfolk of copra-makers by elaborating the indigenous cultural practices of the rural folks in the Philippines and making sense of those practices with metaphorization to advocate and conduct more connection in the classroom. As a result the highlighted indigenous processes that provided as a model in contextualizing sociological, cultural, and historical accounts as an ethno-pedagogical strategy of integrating nationalism in social sciences teaching.

Important insights (such as pedagogic and nationalistic ideas), through the use of metaphorization, can convert what is unknown (like nationalism) to known (such as copra-making). This paper aims to (1) form metaphors out of copra-making processes; (2) interpret such metaphors in the context of pedagogy and nationalism; and (3) develop pedagogic and nationalistic themes for social science instruction. Using qualitative method, the researcher served as participant observer in a coconut farm where he gathered necessary data. He found out that the 12 major processes of copra-making are replete with ideas which are rich sources of metaphorization. These processes can serve as guideposts in discussing Filipino consciousness at home and in the schools. The study revealed further that there is definitely something in copra-making which can facilitate the teaching of nationalism to the learners who are relatives of copramakers. It is recommended that social science teachers use the copra-making processes as pegs for the discussions on national consciousness. The metaphors formed out of copra-making may be connected to the social science learning competencies as auxiliary materials. The out-of-school youth and the coconut farmers in identified barangays (villages) may be instructed to use the constructed metaphors to reflect on cultural, social, economic, and political issues and how these affect them in due consideration of their hindsight, insight, and foresight on their livelihood as the connection to their own country.

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