Pedagogical Praxis: Muslim-Filipino Madrasah Teachers’ Conceptuality of Instructional Process

Abstract

The purpose of this paper is to explore and analyze the conceptuality of Muslim-Filipino Madrasah teachers or the Asatidz on instructional processes anchored in their pedagogical praxis. This study employed a qualitative research design using a transcendental phenomenological approach. In-depth interviews were initiated to understand the essence of the participants’ lived experiences. The author used purposive sampling with five research participants who implement the Arabic Language and Islamic Values Education program in selected schools in the Philippines. There were four major themes identified in the study: pedagogical amalgamation of traditional and non-traditional teaching practices; collaborative learning practices; effective classroom management; and reflective practice in teaching. The results of the study provide a clear description of Madrasah teachers’ conceptualization of instructional processes especially in teaching and learning. However, the study is limited to five selected Asatidz. These results may be useful in guiding education stakeholders in evidence-based policymaking particularly, in the field of teacher development, which seeks to create comprehensive and well-thought pedagogical programs for the Asatidz. These programs should better suit and complement Madrasah teachers’ pedagogical needs anchored to their pedagogical praxis. The results provide baseline data for instructional and educational enrichment among Filipino Madrasah teachers.

The Teaching-Learning Process in Madrasah Multigrade Classes During the Pandemic: A Phenomenological Investigation

“…Despite their situations, navigating their way to teaching-learning processes is tolerable because of their divine solitude towards their profession. Sali (2020) underscores that they view their role as a divine responsibility, transcending the conventional concept of a job. In the current study, it became evident that the participants strongly believed that knowledgeable Muslims have a sacred duty to disseminate their Islamic wisdom to the wider Muslim community.…”

Adaptive Psychosocial Competencies: Toward a Development of a Framework for Life Skills-Based Philippine Nursing Education Curricula

“…According to the analysis results, incorporating life skills education and anchoring 'caring' as the core value of the nursing profession becomes a vital component, for instance, in developing a holistic curriculum. Therefore, the striking balance of cognitive, psychomotor, and emotional prowess is unprecedented (Sali, 2020b). Consequently, Pryjmachuk and Richards (2007) found that stress in nursing students arises from personal and extracurricular factors.…”

Posner’s Curriculum Analysis Framework Towards the Development of Philippine Madrasah Education

“…However, it was noted that the Asatidz had high dependency on textbooks and didactic in inculcating values formation (Muslim Education Initiative Review Final Report, 2014). Furthermore, despite showing diversity in teaching practices and pedagogical praxis (Sali, 2020a) based on the actual classroom observation, a significant number of the Asatidz showed disconnect between the lesson objective and the formative assessment chosen for evaluation. Considerably, a significant number of madrasah teachers hired to implement the ALIVE program were high school graduates in secular education.…”

“…At present, madrasah teaches Islamic knowledge and is distinct in the context of architecture, organisation, instruction, learning, curriculum and funding sources (Kadi, 2006, as cited in Sabki & Hardarker, 2013. The madrasah education implementation (Arsad, 2007;Boransing, 2006;Marasigan 2019a;Marasigan 2019b;Milligan, 2006;Rodriguez, 1986;Sali, 2020a;Sali, 2020b;Sali & Ancho, 2021;Sali & Marasigan, 2020;Solaiman, 2017) in the Philippines is multifaceted. The institutionalisation of Arabic Language and Islamic Values Education (ALIVE) program was made possible through a series of consultations and efforts of the government and Muslim intellectuals (Sali & Marasigan, 2020, p. 204).…”

“…However, since its inception, there has been a dearth of professional literature on the implementation of ALIVE program in the Philippines (Sali, 2020a(Sali, , 2020bSali & Ancho, 2021;Sali & Marasigan, 2020). In relation to curriculum, there were few studies previously undertaken by researchers significant to the implementation of MEP: Rodriguez (1986) in her study pointed out the essence of adopting MECS-Madrasah Reconciliatory Curriculum to harmonise the national basic education curriculum with madrasah schools.…”