When the forgetful man gets up in the morning, he reflects on what he is going to do, whereas the intelligent man sees what God is doing with him.
- Ibn Ata’illah: The Book of Wisdom
- Ibn Ata’illah: The Book of Wisdom
To acknowledge ignorance ...
The admission of ignorance is the highest form of knowledge. Discussing that which is known is mere ‘indulging in idle speech’. Knowledge does not need knowledge, any more than light needs light. Ignorance needs knowledge, just as darkness needs light. One cannot pour anything into a full glass. - Rusmir Mahmutcehajic, Sarajevo Essays: Politics, Ideology and Tradition
Levels of Formal Schooling in Madrasah
Formal schooling in the context of the Madrasah education sector in the Philippines is composed of about 7 levels.
- 1-year Tahderiyyah (kindergarten). Colloquially labelled as "Grade zero", this is the grade level for many Muslim children who have not reached the then beginning school-age of 7 years old. (according to DepEd, the minimum age for grade 1 now is 6 years old; which will also impact on the admission for madrasah-based tahderiyyah). Recently, a new "balanced" tahderiyyah curriculum has been developed by the Bangsamoro Development agency (BDA), UNICEF and their partners. This curriculum was used by DepEd Co to developed their own version. More than 300 tahderiyyah centers/classes are implementing in School Year 2011-12.
- 4-year Ibtida-i (primary level) equivalent to grades 1 to 4. In many traditional madaris, a graduation is organized as a sign of its completion and to signal movement towards the next higher level. This is the most widespread education level in Moro communities.
- 4-year Idadi (intermediate level) equivalent to grades 5 to 8. An integrated curriculum called "Standard Madrasah Curriculum" (after revision, labelled as "Revised Madrasah Curriculum") that brings together the national curriculum and core aspects of the traditional weekend madrasah has been adopted by DepEd. However, it currently follows the 6-year levels of elementary education.
- 4-year Thanawi (secondary level). For some this is considered junior college (to differentiate from kulliyah) or senior high school ( to differentiate from Idadi, which is sometimes referred to as junior high school). In many remote Moro communities in Mindanao, Sulu and Palawan, a holder of a thanawi certificate (shahadah) is allowed to teach and considered a beginning guro (teacher). as they mature with age and experience, many gain prominent role in the community such as Imam (religious leader), khatib (Mosque scribe) and bilal (in charge of call to prayer). In mainland Mindanao, they are address as ustadz (male) and ustadza (female). In the Sulu archipelago, they are address as kah tuan (male) and kah dayang (female).
- 4-year Kulliyah (college level) is the degree-awarding level. There are a handful of these institutions locally and courses are also limited to 2-3 on average. There are also government universities offering college level Islamic studies program, however the quality of instruction and their graduates are not highly esteemed within the ulama (religious scholars). Many members of the ulama are overseas graduates mainly through scholarships provided by host countries. Most of them are graduates from the Middle East. There are also graduates from Pakistan, Indonesia, Malaysia and Iran.
- There are a handful of graduates of master's and doctoral programs ( majistir and duktur, respectively). Only graduates of prominent overseas universities are highly esteemed. Most of these graduates come from Lanao areas, such as Dr Mahid Mutilan and Dr Hamid Barra.
Challenges
- While there is apparent similarities, traditional madaris developed their own curriculum (structure, content, standards). This implies, there is no uniformity across; except for a few that is part of a network or annex campuses to a main madrasah. The issue here is not uniformity of content, but establishing learning standards, i.e. to ensure that all Thanawi graduates meet the minimum learning expectations.
- Often, the curriculum is also influenced by from where the madrasah owner graduated from. The Moro communities in the Philippines are traditionally Sunni. The culture and norms evolved of the community evolved from the Shafi-i school of jurisprudence. Overseas graduates are exposed and taught jurisprudence of their host country. There is a need to reconcile the two thinking. This is most urgent given that a number of these scholars are now saying, there should be only one jurisprudence; aside from creating friction with the traditional beliefs system, this exclusive thinking would marginalize and ostracize religious minorities.
- Without a uniform structure, transfer and transition will be interpreted variably to the disadvantage of the affected students. There is also a tendency towards elitism or "ours is better than yours thinking" which contravenes Islam's egalitarian principle.
Learning with the mother tongue
By DR. FLORANGEL ROSARIO BRAID, More to the Point, Manila Bulletin, July 22, 2011, 10:54pm
Source: http://mb.com.ph/articles/327895/learning-with-mother-tongue
MANILA, Philippines - If House Bill 3719 authored by Rep. Magtanggol Gunigundo eventually gets passed into law, the mother tongue will be the primary medium for pre-school to Grade 6. English and Filipino will be taught but only as separate subjects not as the primary medium of instruction.
Earlier, former DepEd Secretary Jesli Lapus had issued DepEd Order 74 which changed the language of instruction from bilingual to a trilingual one to include the mother tongue.
These initiatives support UNESCO's policy advocacy based on numerous research findings which cite the positive impact of MTBMLE (Mother Tongue-Based Multilingual Education) on learning and cognition.
I thought that the essays contained in the collection of essays, Starting Where the Children Are, edited by Ricardo Ma.Duran Nolasco, Francisco Andes Datar, and Arnold Molina Azurin, should be brought down to various multisectoral venues where they can be more widely discussed and dissected.
This, before public consultations on the proposed law are conducted.
On the use of the first language as a primary medium of instruction, here is a sampling of comments from some educators: "The pupils were clearly engaged in the learning process;" "It is not only the students that are animated and energized, but the teachers as well;"
"Students learn better with the mother tongue and are better able to apply what they learn;" "L1 (first language) facilitates the learning of a second and a third language and more;" "Countries that use the mother tongue usually garner comparatively better scores in mathematics and science."
But I find linguist and L1 proponent Gloria Baguingan's critique the most compelling argument for the use of the mother tongue. She notes: "Because the mother tongue is a primary vehicle for the development of our sense of "self" within a socio-cultural community, if the first language is silenced, something of the self is choked deep within the person."
She prefaces this with the explanation that "there is a hidden message in the non-use of other languages except Filipino and English." This, she relates to the concept of powerlessness.
"The Filipino with power is a Filipino or an English speaker. The people with the least power and stature are the farmers, janitors, waiters, and cleaners who do not speak English; they may speak the silenced languages.
The language to learn to be in power is the language of the powerful, the prestige language... First language (L1) communication aims to be meaningful, authentic, and relevant to the child's need - not contrived, tightly controlled, and repetitive, the way that English is taught."
Even more forceful is her view about the role of the first language in the development of the value system, the mind and higher mental functions. She
states:
"Since language verbalizes the concept we carry in our head, isn't it likely that the first language is the repository of the value system which then serves as a critical thinking filter for all other value systems introduced, particularly those introduced in another language? Only when a language is sufficiently mastered is the mind capable of high level, divergent, and critical thinking, as well as control of the mind."
The three experimental schools in Lubuagan, Kalinga, all successful, demonstrate how the use of the mother tongue was able to transform learning institutions into becoming top performers. On the learning process, the lessons must be drawn from the daily lived experiences of the learners and reflecting their culture and lifestyle.
With the use of the mother tongue, the pupils must be able to write their own ideas into simple stories or songs. Literature professor Merle Alunan adds what she describes as her own "creative" approach to the legal, conventional, radical, and revolutionary recommendations of advocates in their efforts to "save the mother tongue." She says:
"Tell our stories in the old tongue. Let them be told, or written in the languages we learned at the knees. Teach the young to dream, to speak, to sing in the language of the mother. Let the stories and the poems be in everyone's tongue, the songs in everyone's throats. Give them to every man, woman, and child in every village... Thus will our languages live." (To be continued)
Nurturing the Seed: The RAMSE for Pilot Madaris (2008)
In 2008, the Region-wide Assessment for Math, Science and English (RAMSE) was conducted in 16 pilot madaris across Regions XII and ARMM to a total of 328 Grade 4 pupils, representing the total grade 4 enrollees for SY 2007-2008.
Recommendations from the Report
The RAMSE result is analysed according to overall performance[1], difficulty level and baseline performance compared with the regular school cohorts; performance by item types, across grade levels and learning strands; performance according to system indicators such as sex, preschool attendance, entrance age, breakfast, absences, homework, language shifting, parents’ educational attainment and motivation; and performance by school (list of top 5 schools).
This paper was developed by Anwar Ito and attempts to provide a link between academic performance of pupils and the kind of capacity building needed to improve the quality of teaching and learning as well as the management capacity of madrasah managers and overall supervisory function of the Bureau of Madaris Education.
- Performance by Item Types - Of the three item types included in the test, Madrasah pupils perform better in Multiple Choice (MC) compared with Closed Constructed (CC) and Open-Ended (OE) types as reflected in the figure below.
- Performance across Grade Levels – Grade level competence range from 31.67% for Grade 4 competence to 43% for Grade 1 competence.
- Performance by Learning Strands – Across the learning strands for every subject, Madrasah has low mastery. In Math, they found it most difficult to interpret graphs and tables (22%); in Science, the solar system (16%) is the most difficult.
- Thinking Skills –Across the core subjects, Madrasah pupils have demonstrated insufficient thinking skills. They find it most difficult to reflect (13%) on English lesson, using concepts in Math (22%) and analysing science items (21%).
Overall performance. The overall academic performance of pupils in the private madaris is below mastery level. Madrasah pupils have more difficulty in Math, Science and English compared with their regular school cohorts. Science items are most difficult for them. However, on the baseline performance based on anchored items, madrasah pupils performance is 7 mean point average (MPS) higher compared with regular schools performance in 2004.
Another feature of the RAMSE is the connection between academic performance and so-called system indicators or socio-economic variables acting on the pupil performance.
· According to sex - There is slightly more boys (51%) than girls (49%) in the sample. However, girls performed significantly higher in English than boys. Both sexes scored the same in Math and Science.
· Preschool attendance – 78% attended preschool. Those who attended scored significantly higher (37%) than those who did not (32%).
· Entrance age – Those who entered school at 7 yrs old (37%) and 6 yrs old (31%). 7 and 6 yrs old performed higher than other groups (5 and below – 31%, 8 yrs old- 34% and 9 yrs old – 32%).
· Eating breakfast – those who eat their breakfast (5 to 7 x a week) scored higher than those who eat their breakfast less that 5x a week.
· Frequency of Absences - Those who were not absent scored higher than those who are frequently tardy and absent.
· Doing homework - Those who do homework frequently (more times or more) scored higher.
· Teacher shift to vernacular - Most teachers shift. In English, pupils whose teachers sometimes or always shift to the vernacular performed significantly better than other groups.
· Parents’ educational attainment - The higher the educational attainment f parents, the higher the education performance.
· School fees – Most (76%) find it hard to pay school fees. No significant difference.
· Family desire to finish study – 49% wants pupils to finish college. Those with high desire scored higher than those who are content with elementary or high school education.
· Perception upon finishing high school – Majority of the pupils (90%) think they can finish high school. Majority of the pupils (90%) think they can finish high school perform better than those who think otherwise.
This is the first time an academic achievement test of this nature has been administered to DepEd-recognized Madaris. The following year, the National Achievement Test (NAT) was administered in madaris qualified for financial subsidy from DepEd CO. Cross referencing performance will deepen analysis on the academic performance of Madrasah pupils as well as exploration of its implication to teaching-learning continuum.
Implications on Pupils’ Learning Outcomes
- Pupils in the madrasah perform below the average pupils in a regular school hence, need more support;
- Pupils show low mastery of BEC competencies in English, Mathematics, and Science;
- Pupils demonstrate un-readiness to answer non-traditional assessment like open-ended questions;
- Pupils manifest inadequate skills in HOTS, as required by the BEC
- Pre-school education and official entrance age is a good indicator of future performance
- There is no observable inequality as to access and quality of education between gender in the pilot madaris
- Attendance, doing homework, and regular eating of breakfast are important factors to effective learning
- Sometimes or always shifting to the vernacular when teaching can be helpful to learning
- Personal and family motivation to finish a study play an important role in the student performance.
Implication on Teacher Preparedness
- Advantage when distance of school to teacher’s residence is 1 km and below;
- Performed better when teachers teach the subject according to their field of specialization;
- Constant consultation/communication with parents helped increase performance;
- Scored higher when teacher have less (5-6) teaching loads and use of problem solving and investigatory projects as teaching strategy in Science and constructing shapes as a teaching strategy in Math helped increase performance
- Attendance and/or participation to BEAM in-service trainings and use of materials such as learning guides, manuals, modules, etc. helps in improving student performance
- Effective and efficient monitoring and evaluation.
- Develop and implement learning activities that prepare learners to answer HOTS questions.
- Train teachers on non-traditional assessment strategies such as developing HOTS questions.
- Encourage teachers to shift to the vernacular especially when translating difficult terms.
- Enhance the application of constructivism through concretization of concepts when teaching Math, English, and Science.
- Strengthen the use of graphs and tables, illustrations, and constructing shapes as stimuli to understanding problem solving.
- Provide a more purposeful homework daily.
- Train, encourage, and support teachers in using the learning guides and other interventions consistent with the ends of the BEC.
- Improve tests which will carefully consider the ability of the learners based on the BEC competencies.
- Encourage teachers to go further studies in their field of specialization to upgrade their competence.
- Motivate parents to send their children to school at the age of six upon entering Grade 1.
- Encourage parents to send their children to the nearest schools.
- Encourage teachers to reside nearer to the school assignment.
- Strengthen the relationship between and among the parents, teachers, learners, and the communities.
- Optimize teaching load which will ensure quality instruction.
- Establish a strong linkage with NGOs and GOs, most specifically LGUs.
[1] The mastery level is viewed as follows: 75% and higher – mastery level, 50 to 74.9% - near mastery level, 25 to 49.9% - low mastery level and 24% and lower –zero mastery level.
Three Years Implementation of the Arabic Language and Islamic Values Education (ALIVE) program in the Public Schools and the Standard Madrasah Curriculum in the Private Madaris
Research Review - Review Report on the Three Years Implementation of the Arabic Language and Islamic Values Education (ALIVE) program in the Public Schools and the Standard Madrasah Curriculum in the Private Madaris (2008)
1. Summary of the Review Findings of the ALIVE program in the public schools
2. Summary of the Review Findings of the Standard Madrasah Curriculum in the Private Madaris
The year 2005 is when the ARMM and the rest of the country started to implement the ALIVE curriculum in public schools and the standard madrasah curriculum (SMC) in private madaris. The review of ALIVE targeted the first regions which undertook the program, Regions X, XI, XII, and NCR, and those regions, RIX, RIII, RIVA, RIVB, RVI, RVII, Caraga, which joined the programs in 2006- 2007.
The overall aim was to conduct a review of the three years implementation of the ALIVE and Standard Madrasah Curriculum in the private madaris in the implementing regions by exploring activities, approaches and processes developed and undertaken at all levels.
1. Summary of the Review Findings of the ALIVE program in the public schools
In relation to the ALIVE program, this implementation review was conducted primarily to assess the outcomes of the three years of implementation, identify key issues and weaknesses affecting its implementation and sustainability. The program is being implemented; the regions had policies in place, teachers were deployed and the curriculum was being implemented in the schools. However in terms of existing structures and support systems for effective pedagogy in ALIVE, the regions, divisions and schools were challenged. There were many themes that emerged in relation to policies, administration, teachers, pupils, community participation, and issues and concerns.
Policies and administration
- On program orientation, both school administrators and division coordinators identified in the survey confirmed to have conducted and attended ALIVE orientation which included familiarization with the Regional Operations Manual and inclusion of cultural notes on Islam but it was apparent that further orientations and ongoing advocacy at all levels are needed.
- Since supervision of classes is the primary function of school administrators, ALIVE classes were also observed and division coordinators made it a point to monitor implementation of the program. They noted that ALIVE teachers made some efforts on preparing visual aids, writing lesson plans and preparing classroom tests.
- The respondents in the survey gave varied responses re allocation and utilization of ALIVE learning materials. However, both the school administrators and division coordinators confirmed the importance and usefulness of the materials, especially the Grade I textbooks on Arabic Language and Islamic Values; Curriculum Guide or the ‘blue book’ and the prototype lesson plans. Appropriateness of the Arabic Language textbook for Grade 1 was a recurring theme across the groups.
- One of the most difficult obstacles noted in the implementation of the ALIVE program in the elementary schools was class scheduling and contact hours, especially in schools/divisions that are not predominantly Muslim populated. Schools scheduled either on weekdays or weekends where the time allotment as prescribed in DepEd Order 51, s. 2004, was usually violated rather than followed.
- On ALIVE documentation, both school administrators and division coordinators surveyed stated that they kept data on the ALIVE program since SY 2005-2006 in the form of compilation of reports, photo documentation and basic statistical data. It appeared that there was no particular requirement from DepEd.
- The findings revealed the conduct of division and school level in-service trainings for teachers which dealt with the areas of preparation of instructional materials, Arabic Language Enhancement trainings, content in English, Math and Science, and further trainings on teaching strategies, test construction, art of questioning, classroom management and discipline, and tools of assessment. Attendance to LEaP and ATEP trainings were confirmed by both groups with variation on gender attendance.
ALIVE teachers
- On selection/recruitment and deployment of ALIVE teachers, both the school administrators and division coordinators, agreed that the minimum requirement in the selection of teachers was thanawi or high school graduate in Arabic studies and secular education with priority for those with two years teaching experience.
- The division coordinators survey confirmed that of the school administrators regarding the utilization of the ALIVE curriculum framework which accordingly facilitated the teaching-learning process. Furthermore, it set parameters for the program.
- Aside from class scheduling and time allotment, the issue on the honorarium of the ALIVE teachers in the public elementary schools was of major concern. Compensation ranged from below P5,000 to P5,000 monthly with very few – and in only some regions - receiving above P5,000. While the salary range is already low, it is not even received on time. Attendance of ALIVE teachers was never a problem as indicated in the high percentage response of school administrators on the issue.
Pupils
- With regards to pupils attendance, school administrators and division coordinators, gave contradicting responses, school administrators attested 63.16% Muslim pupils attendance to ALIVE classes, while a very low percentage response (37.70%) was reported from the division coordinators group. However, both groups came up with similar justification for low attendance, like, helping in family livelihood, pupils already attending weekend madrasah classes, and financial problems, among others. Multiple anecdotal improvements were noted in the behavior of Muslim pupils. Positive changes were noted in class discipline, participation in class activities, appreciation of culture and sensitivity, orderliness and cleanliness.
Stakeholder participation
- Community involvement was evident due to extensive program advocacy through series of orientations, community visits, periodic meetings, and other school-based activities. Stakeholders identified different forms of support, like donations in kind, monetary for physical facilities improvement, moral support, and cooperation.
Other issues and concerns
- A raft of ideas was offered on how to improve various parts of the program including teacher qualifications and selection and deployment. As a result of issues raised about the qualifications of ALIVE teachers and lack of knowledge on Arabic Language of those involved in the selection process, it is recommended that credible ulama be asked to help screen pertinent papers in Arabic. It is strongly recommended that the Qualifying Examination be retained as a requirement for recruitment, for how can ALIVE teachers teach Arabic if they are not proficient in the language? The overall findings suggest that a comprehensive and ongoing advocacy program is required for quality ALIVE program.
2. Summary of the Review Findings of the Standard Madrasah Curriculum in the Private Madaris
On policies and administration
- As with the implementation of the ALIVE program in the public schools, the results revealed that the Standard Madrasah Curriculum was being implemented in the private madaris; there were policies in place, teachers were deployed and the curriculum was being implemented. However in terms of existing structures and support systems the madrasah managers were constrained, and for effective pedagogy the madaris teachers were challenged. There were many similar themes that emerged in relation to policies, administration, teachers, pupils, community participation, and issues and concerns.
- There was general awareness of the Madrasah Improvement Planning process in the madaris and of the value of having an MIP and the overall direction. The development and use of MIP had led to a range of improvements including physical facilities, implementation of the new curriculum with lesson planning ad proper recording, improved classroom management, improved pupil performance and rapport between teachers and parents. However, there was discrepancy among the groups as to the existence and use of a Madrasah Manual.
Teachers and the curriculum
- Selection and recruitment of RBEC and ISAL teachers covered the qualifications, selection process and orientation of RBEC and ISAL teachers in the madaris. There was discrepancy, that is the lack of unanimity among the groups in identifying the selection process for both BEC and ISAL teachers and determining what were both the secular and religious education requirements. This partly points to the absence of a clear-cut policy on selection criteria, or if such criteria exist, they may not have been adequately disseminated which means that stakeholders are not fully aware of the existence of such policy and criteria.
- From the survey it was noted that not every teacher had undertaken an orientation. Every teacher in the madrasah should be properly oriented on the SMC and DepEd rules and regulations pertaining to the operations of the private madrasah. It is unfair to assign teachers to classes and expect them to abide by madrasah policies if these policies were not made clear to them in the first place.
- The very low salary received by the teachers was not always received on time. It was not possible to authenticate responses about other benefits received. Most of the surveyed madaris sourced their income from tuition fees, trust funds and donations, indicating that they had a very small source pool, suggesting a need for madaris to expand their sources of income. Access to financial assistance through DepEd Order 81, s. 2007, provides details of an additional source of support which could be explored for improving the compensation structure in the madrasah.
- Among madrasah managers class monitoring was mainly done on a weekly basis a view contradicted by RBEC teachers and ISAL teachers who said they were being monitored on a daily basis. All three groups affirmed that some form of observation or monitoring tool was being used in their madrasah.
- Aside from actual teaching obligations, RBEC teachers indicated they were also tasked with other activities. Balancing two sets of tasks, particularly for full-time teachers, is a delicate matter - it is essential that the quality of teaching and learning is not compromised.
- The responses on questions relating to in-service provided information which encompassed both pre-service, in-service and other forms of training programs that they were able to access while in the madrasah. Madrasah managers, RBEC and ISAL teachers had accessed training programs through various sources – programs developed by the madrasah, through the BEAM Project and other service providers. These training programs focused on the SMC and improving the teacher and management skills. The traditional notion of professional development as training and seminar should be expanded to include other effective modes, such as job-rotation, mentoring, peer coaching, and self-learning.
- The subject of teacher performance covered the utilization of Standard Madrasah Curriculum, lesson planning, RBEC and ISAL subject offerings, class program, class organization, number of school days [school week, week days, school days, daily contact hours], monitoring and supervision of classes. Although those surveyed had been in madaris which had been implementing the program since 2005 and had been involved in on-going advocacy, monitoring, and a series of training programs, the respondents were still not unanimous in identifying the SMC as their point of reference. It is disappointing to note that this was happening despite these madaris having applied to DepEd for a Permit to Operate (PTO), and that they were inspected and consequently informed about compliance with certain DepEd standards. This point to a breakdown in certain aspects of the management system in the madrasah.
- In both RBEC and ISAL subject offerings, the RBEC teachers and madrasah managers were largely challenged over which subjects were required or not. The survey showed that a number of required subjects were not seen as such and therefore not offered in their madrasah curriculum. There were subjects offered which were not required for a particular grade level. This implies that, to a certain degree, the offering of non-required subjects will have an effect on sound teacher deployment; while the non-offering of required subjects will have a lasting impact on the academic preparation of pupils.
- The results of the survey showed that there was minimal awareness among managers of the required contact hours. This will have negative repercussions on their ability to provide correct information to the madrasah community as well as check on the class program drafts of teachers.
- While ISAL teachers were unanimous in their response of having to prepare lesson plans, this was only shared by 77.78% of the RBEC teachers. Whether or not lesson planning was required for madrasah teachers was not asked in the survey of madrasah managers. However, in the FGD, a manager from Malabang claimed he required his teachers to develop and follow their lesson plan. A manager from Sulu said that while he required his teachers to develop a lesson plan, he put more value on actual classroom teaching-learning interactions.
- Lesson planning appears to be a new concept for ISAL teachers who were not used to it in the traditional madrasah. With the SMC piloting, they were expected to grow in competence in developing lesson plans. Despite the fact that lesson planning was a novel idea for ISAL teachers, they were unanimous in responding to it. In contrast, the responses from RBEC teachers who had been trained in lesson planning, indicated that not all were using lesson plans. One speculation has to do with the secular qualification of RBEC teachers, and that is some of them were neither education graduates nor have taken education subjects in college.
- Among RBEC teachers, contextualization came mainly in the forms of integrating Islamic values into lessons including the use of Islamic terminology (33.33%) and in discussions by citing Islamic events (18.52%). The low percentage responses about types of lesson plans from both groups of teachers, imply that the respondents may not have been fully aware of the different types of lesson plans or that they were not using lesson plans at all. Responses like these could also boomerang on the quality of monitoring undertaken by madrasah managers, given that in this report and across respondent groups, a specific monitoring tool was not identified.
- From the varied responses as to how lesson plan objectives were formulated, it appears that there were missing standards or a set of rules in the surveyed madaris when it came to preparing lesson plans and more specifically in terms of formulating objectives.
- The variety of teaching-learning strategies included in the responses is an indication that learning from the series of teacher trainings started in 2005 had made a presence in the madrasah classrooms. This observation is equally important given the fact that ISAL teachers who were used to rote memorization in the traditional madrasah, were talking about interactive strategies. This development should be sustained and enhanced.
- There was a common perception among madrasah managers, ISAL and RBEC teachers that classroom management was about physical, material or tangible things. The mention of ‘multiple intelligence’ by the RBEC teachers is indicative of the need for enhanced non-physical, nonmaterial and intangible aspects of classroom management. Since the outlawing of corporal punishment, the concept of discipline needs to move away from the physical, material or tangible aspects of classroom management.
- The survey showed there were madrasah managers, RBEC and ISAL teachers who were not clear about the difference between the nature (formative and summative) and mode (paper-and-pencil, portfolio) of assessment. Inconsistencies in approaches to and lack of understanding on student assessment clearly demonstrated a need to review this aspect of the curriculum.
- Only the madrasah managers were surveyed on the specific textbooks used in the madrasah. There was much diversity in terms of titles and grade levels. Most RBEC textbooks and references used were published locally, while the ISAL textbooks and references were sourced overseas. It was also noted that RBEC textbooks and references were grade-specific, while ISAL textbooks and references were general religious materials.
- In the FGDs, the participants mentioned difficulty in keeping up with DepEd expectations on the quality of the RBEC and ISAL offerings with limited access to RBEC textbooks and references. The few they had were accessed through their networks with local DepEd offices. The few ISAL subjects developed by DepEd have been previously put into question in terms of age appropriateness, usability and relevance.
- It was observed that the piloting of the SMC was largely underpinned by the so-called ‘blue book’ which only includes a set of objectives and competencies by subjects and grade level. It does not contain a detailed explanation of the philosophical framework, and how these competencies evolved and were expected to be realized. There is no mention of procedures as to how the SMC may be implemented. Lack of clarity, maybe explains why madrasah managers gave varied interpretations of its implementation.
- This and a host of other data from the survey and FGDs point to the need to come up with a manual for madaris implementing the SMC which contains explicit expectations on curriculum implementation, developing the learning environment, managing human and other resources and community building. Without such a manual, it is unlikely that there will be the quality improvement desired and the sustainability of the program will be in doubt.
- The review also took into account the learning environment. There were generally enough classrooms; however, the year-to-year enrolment was affecting a few madaris which had resorted to use of temporary structures and construction of new ones. There were limited sanitation facilities in some madaris and seating facilities were not adequate in almost half of the surveyed madaris. While madaris were open to accept further enrolments their capacity to provide adequate facilities was limiting their ability to respond to this demand.
- While the survey allowed appreciation of the availability of varied instructional devices, it indicated that only in the madaris of six of the ten respondents were these available. As instructional devices are important in improving and sustaining pupil engagement, materials for developing the devices should be planned and budgeted for by the managers, training provided and the devices present in all madaris.
- The survey revealed that the madaris keep two types of data, statistics and photo documentation and these can be traced back as far as SY 2005-2006, the first year of piloting of the SMC. While 10 of 11 madaris said that they had developed a madrasah handbook, these were not made available during the review.
On Pupils
- It appears that there is no policy on pupil attendance or if there is one, it is not clear and thoroughly understood by teachers. Multifarious actions were implemented for tardiness and absenteeism. Actions for bullying echoed the generic responses for tardiness and absenteeism.
- The madrasah policies on tardiness, absenteeism and bullying need to be clarified in relation to the actions taken on these matters.
- While the survey did not provide explicit information as to the correlation of responses among Madrasah managers, RBEC and ISAL teachers from the same madrasah, the value of being informed, explicit and consistent in the application of madrasah policies is reiterated. Stakeholders must be fully informed of the details of these policies; the policies should be clear, concise and with opportunities for misinterpretation minimized; and applicable to everyone.
- A variety of grading systems and a host of generic responses were generated on this matter from the respondent groups including ‘averaging and cumulative systems’ and ‘averaging’. The survey also showed there were madrasah managers, RBEC and ISAL teachers who were not clear about the difference between the nature (formative and summative) and mode (paper-and-pencil, portfolio) of assessment.
- The importance of one policy on the grading system (nature and mode of assessment) in every madrasah is critical for consistency of policy and its application, especially in the ranking of honor pupils. This matter cannot be left entirely to the discretion of the teacher. The validity of the entire assessment practice in the madrasah will be called into question.
- In general, madrasah managers, RBEC and ISAL teachers claimed noticeable changes in pupil behaviors. The survey also provided specific information about the behavior of boys and girls. However, in analyzing their responses, there is no distinguishing feature between mere observation of pupil behavior and behavioral change. It was noted that few non-Muslim children attended the madrasah.
On community involvement
- Both the survey and the FGDs provided information that the madaris are able to generate some forms of support from the community and they showed a degree of creativity in achieving this goal.
- Overall, these forms of support can only be sustained if the madrasah management continues to engage in a manner that is transparent, efficient and accountable.
Singapore: Philosophy of Madrasah Education System in the City-State
The Majlis Ugama Islam singapura (MUIS), a quasi-government institution task for the Muslim community has six (6) accredited madaris. The philosophy of their Madrasah education system is as follows:
1. An integrated effort to impart and acquire knowledge, skills and an internalisation of Islam based on the Qur’an and Sunnah in order to create a spiritually, intellectually and physically vibrant Muslim with a clear understanding of Islamic worldview.
2. An integrated effort to impart an understanding of the modern world, and life skills needed to be ahead in this new competitive environment.
3. An integrated curriculum designed to impart awareness of the student’s responsibility as future religious leaders striving for excellence for one’s own self and society for the attainment of the best of this world and the life Hereafter.
4. It is an education based on the following principles and beliefs:
1. An integrated effort to impart and acquire knowledge, skills and an internalisation of Islam based on the Qur’an and Sunnah in order to create a spiritually, intellectually and physically vibrant Muslim with a clear understanding of Islamic worldview.
2. An integrated effort to impart an understanding of the modern world, and life skills needed to be ahead in this new competitive environment.
3. An integrated curriculum designed to impart awareness of the student’s responsibility as future religious leaders striving for excellence for one’s own self and society for the attainment of the best of this world and the life Hereafter.
4. It is an education based on the following principles and beliefs:
- That al-Qur’an and al-Sunnah (al-Wahy) and human reason (al-‘Aql) are strong foundation for knowledge and learning.
- The development of the wholesome man (al-Insan al-Kulli), spiritually, morally, intellectually and physically.
- That Islam is a mercy to mankind and strives for the attainment of success and happiness in this world and the hereafter.
- On the integration of knowledge.
- That each child is unique and endowed with potentials, having different inclinations and abilities.
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List of Madaris in Singapore:
1) Madrasah Al-Arabiah Al-Islamiah
1 Lorong 6 Toa Payoh Singapore 319376
Tel : 6744 4749 ; Fax : 6744 5057
Website : www.mai-edu.net
2) Madrasah Al-Irsyad Al-Islamiah
Address : 277 Braddell Road, Singapore 579711
Office Tel. No. : 6478 7133
Fax No. : 6352 0393
Email : admin@irsyad.sg
Website : www.irsyad.sg
3) Madrasah Aljunied Al-Islamiah
30, Victoria Lane, Singapore 198424
Tel : 6391 5970 / 71 ; Fax : 6295 6221
Email : aljunied@aljunied.edu.sg
Website : www.aljunied.edu.sg
4) Madrasah Al-Maarif Al-Islamiah
No.3, Lorong 39, Geylang, Singapore 387865
Tel : 6747 9835 ; Fax : 6741 6640
Website : under construction
5) Madrasah Alsagoff Al-Arabiah
111 Jalan Sultan, Singapore 199006
Tel : 6294 5909 ; Fax : 6294 5976
Website : under construction
6) Madrasah Wak Tanjong Al-Islamiah
589, Sims Avenue, Singapore 387600
Tel : 6741 0131 ; Fax : 6741 0006
Website : www.mwtai.edu.sg
Source:
1) Madrasah Al-Arabiah Al-Islamiah
1 Lorong 6 Toa Payoh Singapore 319376
Tel : 6744 4749 ; Fax : 6744 5057
Website : www.mai-edu.net
2) Madrasah Al-Irsyad Al-Islamiah
Address : 277 Braddell Road, Singapore 579711
Office Tel. No. : 6478 7133
Fax No. : 6352 0393
Email : admin@irsyad.sg
Website : www.irsyad.sg
3) Madrasah Aljunied Al-Islamiah
30, Victoria Lane, Singapore 198424
Tel : 6391 5970 / 71 ; Fax : 6295 6221
Email : aljunied@aljunied.edu.sg
Website : www.aljunied.edu.sg
4) Madrasah Al-Maarif Al-Islamiah
No.3, Lorong 39, Geylang, Singapore 387865
Tel : 6747 9835 ; Fax : 6741 6640
Website : under construction
5) Madrasah Alsagoff Al-Arabiah
111 Jalan Sultan, Singapore 199006
Tel : 6294 5909 ; Fax : 6294 5976
Website : under construction
6) Madrasah Wak Tanjong Al-Islamiah
589, Sims Avenue, Singapore 387600
Tel : 6741 0131 ; Fax : 6741 0006
Website : www.mwtai.edu.sg
Source:
- http://www.muis.gov.sg/cms/services/Madrasahs.aspx?id=2742
- http://www.muis.gov.sg/cms/services/Madrasahs.aspx?id=1904
Singapore: Quran Teachers Recognition Scheme (QTRS)
What is QTRS?
Quran Teachers Recognition Scheme (QTRS) is an effort initiated by the Asatizah Recognition Board (ARB) to recognise those who are qualified to teach Quranic lessons in Singapore. Recognition of Quran teachers will ensure that the community receives quality and correct Quranic knowledge. This recognition also hopes to encourage those who teach the Quran to continue upgrading the quality of their teaching based on their qualifications and experiences.
Quran Teachers Selection Committee
A committee called the Quran Teachers Selection Committee (QTSC) will provide overall directions, approve all nominations or applications, and oversee the professional conduct of all approved Quran teachers in the performance of their teachings to the community. The QTSC will be supported by Darul Quran Singapore (DQS), who will act as secretariat to the committee.
The QTSC is currently chaired by Ustaz Mohamed Qusairy Bin Thaha, Team Leader for Quran Education of Darul Quran Singapore, Masjid Kampung Siglap.
The QTSC will be guided by the ARB.
Why the need to categorise Quran Teachers?
The Quran Teachers’ Training (QTT) is a platform for Quran teachers to upgrade their knowledge of the Quran through various courses offered by Darul Quran Singapore. This is to ensure that the Quran teachers are equipped with the various sciences of the Quran and thus value-adding their teaching.
What are the subjects covered in Quran Teachers’ Training?
The Quran Teachers Training (QTT) Subjects are divided into 2 categories: compulsory and electives.
Compulsory Subjects
1. Tajwid Al Quran
2. Talaqqi Mushafahah/ Sanad
3. Basic Ulum Al-Quran
4. Quran Transliteration
5. Pedagogy, Andragogy and Teaching Methodology
6. Islamic Teaching Psychology
7. Islamic Education Philosophy
8. Al-Quran and Contemporary Issues
9. Basic Fardu Ain
Electives
10. Tahfiz Al Quran
11. Basic Arab Language
12. Advanced Arab Language
13. Advanced Ulum Al-Quran
14. Al-Fawasil
15. Dhabtul Quran
16. Rasm Al-Quran
17. Qiraat Theory
18. Qiraat Practical
19. Tafsir
20. Tarikh Al-Qurra’
21. Tarikh Al- Mushaf
22. Basic Tarannum
23. Advance Tarannum
24. Arabic calligraphy
Upon completion of the courses, the Quran teacher with a QTRS grading is eligible to reapply for promotion to higher stage of recognition from QTSC.
Source: http://www.muis.gov.sg/cms/services/Islamic.aspx?id=12688
Quran Teachers Recognition Scheme (QTRS) is an effort initiated by the Asatizah Recognition Board (ARB) to recognise those who are qualified to teach Quranic lessons in Singapore. Recognition of Quran teachers will ensure that the community receives quality and correct Quranic knowledge. This recognition also hopes to encourage those who teach the Quran to continue upgrading the quality of their teaching based on their qualifications and experiences.
Quran Teachers Selection Committee
A committee called the Quran Teachers Selection Committee (QTSC) will provide overall directions, approve all nominations or applications, and oversee the professional conduct of all approved Quran teachers in the performance of their teachings to the community. The QTSC will be supported by Darul Quran Singapore (DQS), who will act as secretariat to the committee.
The QTSC is currently chaired by Ustaz Mohamed Qusairy Bin Thaha, Team Leader for Quran Education of Darul Quran Singapore, Masjid Kampung Siglap.
The QTSC will be guided by the ARB.
Why the need to categorise Quran Teachers?
- To provide the community with a listing of Quran teachers with the necessary qualifications
- To ensure the continual upgrade of the teachers’ knowledge and understanding of the Quran
- To structure the teaching of Quran to meet the needs of the community
What are the criteria for selection?
- Candidates who are interested to apply for the QTRS must meet the following primary criteria;
- Undergone training in integrated Quran teaching pedagogies.
- Possess basic understanding and application of Tajwid
- Other qualifications/ skills that are considered by the QTRS Selection Committee includes: Quran Teaching Methodologies/ Skills, Memorized the Quran
- The Selection committee will look through the application forms and conduct interviews and examinations wherever necessary, and categorise them accordingly.
- The committee may recommend courses to successful and unsuccessful applicants to undergo courses offered in the Quran Teachers’ Training to upgrade their quality of Quran Teaching or to qualify for the scheme.
- Cases of appeal will finally be referred to the ARB.
- All candidates shall be tested on the rules of Tajwid and the sciences of Ulum Al-Quran (basic). They will also be evaluated based on their recitation of the Quran.
- Candidates shall undergo oral, written and listening examinations.
The Quran Teachers’ Training (QTT) is a platform for Quran teachers to upgrade their knowledge of the Quran through various courses offered by Darul Quran Singapore. This is to ensure that the Quran teachers are equipped with the various sciences of the Quran and thus value-adding their teaching.
What are the subjects covered in Quran Teachers’ Training?
The Quran Teachers Training (QTT) Subjects are divided into 2 categories: compulsory and electives.
Compulsory Subjects
1. Tajwid Al Quran
2. Talaqqi Mushafahah/ Sanad
3. Basic Ulum Al-Quran
4. Quran Transliteration
5. Pedagogy, Andragogy and Teaching Methodology
6. Islamic Teaching Psychology
7. Islamic Education Philosophy
8. Al-Quran and Contemporary Issues
9. Basic Fardu Ain
Electives
10. Tahfiz Al Quran
11. Basic Arab Language
12. Advanced Arab Language
13. Advanced Ulum Al-Quran
14. Al-Fawasil
15. Dhabtul Quran
16. Rasm Al-Quran
17. Qiraat Theory
18. Qiraat Practical
19. Tafsir
20. Tarikh Al-Qurra’
21. Tarikh Al- Mushaf
22. Basic Tarannum
23. Advance Tarannum
24. Arabic calligraphy
Upon completion of the courses, the Quran teacher with a QTRS grading is eligible to reapply for promotion to higher stage of recognition from QTSC.
Source: http://www.muis.gov.sg/cms/services/Islamic.aspx?id=12688
US: Education is an important first step
Below is an article" They hijacked Islam: Panelists discuss impact of attacks, stress education" by Alison Shea published in The Bulletin, September 10, 2011
________________________________________________
Groton, Conn., USA — From the rubble of the World Trade Center rose misunderstandings and defamation toward Muslims, and the best way to change those attitudes is to befriend a Muslim, panelists at the Islamic Center of New London said Saturday.
http://www.norwichbulletin.com/news/x1590304711/They-hijacked-Islam-Panelists-discuss-impact-of-attacks-stress-education
________________________________________________
Groton, Conn., USA — From the rubble of the World Trade Center rose misunderstandings and defamation toward Muslims, and the best way to change those attitudes is to befriend a Muslim, panelists at the Islamic Center of New London said Saturday.
On the eve of the 10th anniversary of the terrorist attacks, 10 panelists representing a variety of ages, faiths and experiences discussed the American Muslim perspective on Sept. 11.
The terrorists “hijacked Islam. They shot Islam in the heart. The great religion I grew up with, it’s been hijacked, exposed to misunderstanding, to defaming and to attack,” said Bassam Awwa, president of the Islamic Center of New London.
Panelists said they see evidence of the misunderstandings every day.
“My best friend and business partner was prevented from flying two days ago. At the Providence airport, my wife received a screening so invasive it brought her to tears,” said Suhaib Abu Zainab, of Groton. Since the attacks, people have become vigilant against future attacks, he said, which is helpful, “but it comes at the expense of a people, and that people is us.”
Anyssa Dhaouadi, a student at the Science and Technology Magnet School in New London, said she’s been called a terrorist, and when her class discussed the death of Osama bin Laden, “every time the teacher said ‘Osama,’ all the heads would turn toward me.”
“I try to educate,” she said. “I post videos on Facebook showing the positive side of Islam.”
Education is an important first step, panelists said.
“A lot of the time, when we do not know the unknown, we tend to fear. As soon as we start learning about them, we become comfortable,” Imam Mahmoud Mansour said. “We need to start learning about each other or we will not live a comfortable, harmonious life.”
So, too, is cultivating strong Muslim leaders within the community, and being more open about faith, Mansoor Alam, 18, of Cheshire, said.
“Sometimes it’s as simple as having a Muslim friend,” he said.
Robin Blundon, an interim pastor at a church in East Haddam, brought her two daughters, Grace, 10, and Hope, 8, to the panel.
“I think they enjoyed it. We’ve talked about different cultures, because they were born in China, but I wanted the opportunity to talk with them about different faiths,” she said.
The terrorists “hijacked Islam. They shot Islam in the heart. The great religion I grew up with, it’s been hijacked, exposed to misunderstanding, to defaming and to attack,” said Bassam Awwa, president of the Islamic Center of New London.
Panelists said they see evidence of the misunderstandings every day.
“My best friend and business partner was prevented from flying two days ago. At the Providence airport, my wife received a screening so invasive it brought her to tears,” said Suhaib Abu Zainab, of Groton. Since the attacks, people have become vigilant against future attacks, he said, which is helpful, “but it comes at the expense of a people, and that people is us.”
Anyssa Dhaouadi, a student at the Science and Technology Magnet School in New London, said she’s been called a terrorist, and when her class discussed the death of Osama bin Laden, “every time the teacher said ‘Osama,’ all the heads would turn toward me.”
“I try to educate,” she said. “I post videos on Facebook showing the positive side of Islam.”
Education is an important first step, panelists said.
“A lot of the time, when we do not know the unknown, we tend to fear. As soon as we start learning about them, we become comfortable,” Imam Mahmoud Mansour said. “We need to start learning about each other or we will not live a comfortable, harmonious life.”
So, too, is cultivating strong Muslim leaders within the community, and being more open about faith, Mansoor Alam, 18, of Cheshire, said.
“Sometimes it’s as simple as having a Muslim friend,” he said.
Robin Blundon, an interim pastor at a church in East Haddam, brought her two daughters, Grace, 10, and Hope, 8, to the panel.
“I think they enjoyed it. We’ve talked about different cultures, because they were born in China, but I wanted the opportunity to talk with them about different faiths,” she said.
Source:
Knowledge and learning, not weapons
Twelve-year-old Naima Hamsa lives in a remote community in Maguindanao—a province in the autonomous region in Muslim Mindanao in southern Philippines.
Naima used to walk for two hours every day just so she could attend school. Naima often arrived tired and hungry and had trouble concentrating in class.
'Sometimes, I didn't want go to school and would rather stay home and help my parents tend our crops,' she said.
Despite this hardship, Naima still wanted to finish school so she could fulfil her dream to be a teacher.
To help her reach this dream, Naima is now enrolled in the community distance learning program provided by the Australian Government's aid program. The distance learning program aims to reduce the dropout rate of students—especially in schools situated in conflict-affected areas in Mindanao. Students in these areas often find it hard to attend classes because the school is too far from home or because of outbreaks of conflict.
Through the distance learning program, students are able to study at home using a simplified learning program designed to suit the needs of the distance learners. Teachers trained through the program monitor students' progress from the nearest school.
Mindanao is home to most of the country's indigenous and Muslim populations, and is one of the poorest regions of the Philippines. Decades of conflict and instability has limited the capacity of the Philippines Government to provide reliable education services in Mindanao. Participation rates amongst indigenous and Muslim populations in Mindanao are very low—limiting their future job opportunities and leading to disconnection of these children from mainstream society.
Australia recognises that education is one of the best development investments to address this and is working in partnership with the Philippines Department of Education to implement education programs, like the distance education program, in Mindanao.
In the areas these programs have been operating we have seen:
'If education programs like this continue, the next generation will be carrying books and knowledge instead of weapons.'
Challenges remain, however, with human development indicators in conflict-affected regions of Mindanao worse than some of the poorest countries in Sub-Saharan Africa. Australia is continuing to work with local Department of Education offices to improve education access and quality in these areas.
Australia and the Philippines recently launched the Philippines' Response to Indigenous Peoples and Muslim Education (PRIME) Program that will help more Filipino indigenous and Muslim school children have better access to a good quality education.
Australia is PRIME's inaugural donor with funding of $20 million from 2011-14. The PRIME Program will assist the Philippine Department of Education to develop learning materials, train teachers and adapt the basic education curriculum to make teaching and learning culturally sensitive and relevant to indigenous and Muslim school children.
Naima used to walk for two hours every day just so she could attend school. Naima often arrived tired and hungry and had trouble concentrating in class.
'Sometimes, I didn't want go to school and would rather stay home and help my parents tend our crops,' she said.
Despite this hardship, Naima still wanted to finish school so she could fulfil her dream to be a teacher.
To help her reach this dream, Naima is now enrolled in the community distance learning program provided by the Australian Government's aid program. The distance learning program aims to reduce the dropout rate of students—especially in schools situated in conflict-affected areas in Mindanao. Students in these areas often find it hard to attend classes because the school is too far from home or because of outbreaks of conflict.
Through the distance learning program, students are able to study at home using a simplified learning program designed to suit the needs of the distance learners. Teachers trained through the program monitor students' progress from the nearest school.
Mindanao is home to most of the country's indigenous and Muslim populations, and is one of the poorest regions of the Philippines. Decades of conflict and instability has limited the capacity of the Philippines Government to provide reliable education services in Mindanao. Participation rates amongst indigenous and Muslim populations in Mindanao are very low—limiting their future job opportunities and leading to disconnection of these children from mainstream society.
Australia recognises that education is one of the best development investments to address this and is working in partnership with the Philippines Department of Education to implement education programs, like the distance education program, in Mindanao.
In the areas these programs have been operating we have seen:
- an average 12 per cent increase in enrolment rates and a 10 per cent increase in national education achievement test scores
- school curriculums being adapted to make them more culturally appropriate for Muslim students
- the construction of learning centres in remote areas—allowing 35 000 children and adults to access education opportunities.
'If education programs like this continue, the next generation will be carrying books and knowledge instead of weapons.'
Challenges remain, however, with human development indicators in conflict-affected regions of Mindanao worse than some of the poorest countries in Sub-Saharan Africa. Australia is continuing to work with local Department of Education offices to improve education access and quality in these areas.
Australia and the Philippines recently launched the Philippines' Response to Indigenous Peoples and Muslim Education (PRIME) Program that will help more Filipino indigenous and Muslim school children have better access to a good quality education.
Australia is PRIME's inaugural donor with funding of $20 million from 2011-14. The PRIME Program will assist the Philippine Department of Education to develop learning materials, train teachers and adapt the basic education curriculum to make teaching and learning culturally sensitive and relevant to indigenous and Muslim school children.
An Islamic school for learning dialogue and universal brotherhood in Zamboanga
Zamboanga City (Agenzia Fides) – A madrasa where alongside the teachings on the Koran, there will also be lessons on dialogue and brotherhood with all mankind and with believers of all religions. It is a school for learning the Koran that will become promoter of a moderate Islam that rejects hate, violence, war, death, and favors the education of young people in respecting life. The initiative has been organized by the Islamic-Christian Center “Sisilah” that has been working for 25 years in the southern Philippine Islands, on the island of Mindanao, in the city of Zamboanga.
The “Sisilah” (meaning “chain”) Movement was founded by PIME missionary Fr. Sebastiano D'Ambra and includes many members, including Muslim collaborators. It has always been an untiring promoter of dialogue among believers, of friendship and respect among Muslims and Christians, of universal brotherhood, uniting people of diverse cultures and religions, organizing concrete initiatives of peace and reconciliation among the different communities.
The Center works mainly in the formation of youth, holding encounters with Christian and Muslim school and university students, to encourage dialogue, reciprocal knowledge, and a culture of peace.
It is now working on a completely new initiative, the institution of a school for learning the Koran, approved by the Office for Muslim Affairs of the government, which will insert the dialogue style of Sisilah into the teachings on Islam.
The initiative has begun thanks to efforts from the Interfaith Council of Leaders, formed by Christian and Muslim leaders in the Zaboanga area. The school is near Pitogo, in the Sinunuc area, not far from Harmony Village, also founded by “Sisilah” in Zamboanga.
The various curriculum and teachings are given by renowned professors of Islam, contributing to the school's credibility and stability.
Present at the school's inauguration ceremony was Prof. Sharif Jullabbi and Abdul Haki, and Christians such as Fr. Sebastiano D'Ambra and Dr. Minda Sano, current President of the “Sisilah” Movement. “It is a dream come true,” members of “Sisilah” say, with the hope that the initiative will encourage dialogue and peace.
“Sisilah,” the pioneer movement for Islamic-Christian relationships, has taken an important step and they hope to be followed by others. (PA) (Agenzia Fides 20/11/2008)
The “Sisilah” (meaning “chain”) Movement was founded by PIME missionary Fr. Sebastiano D'Ambra and includes many members, including Muslim collaborators. It has always been an untiring promoter of dialogue among believers, of friendship and respect among Muslims and Christians, of universal brotherhood, uniting people of diverse cultures and religions, organizing concrete initiatives of peace and reconciliation among the different communities.
The Center works mainly in the formation of youth, holding encounters with Christian and Muslim school and university students, to encourage dialogue, reciprocal knowledge, and a culture of peace.
It is now working on a completely new initiative, the institution of a school for learning the Koran, approved by the Office for Muslim Affairs of the government, which will insert the dialogue style of Sisilah into the teachings on Islam.
The initiative has begun thanks to efforts from the Interfaith Council of Leaders, formed by Christian and Muslim leaders in the Zaboanga area. The school is near Pitogo, in the Sinunuc area, not far from Harmony Village, also founded by “Sisilah” in Zamboanga.
The various curriculum and teachings are given by renowned professors of Islam, contributing to the school's credibility and stability.
Present at the school's inauguration ceremony was Prof. Sharif Jullabbi and Abdul Haki, and Christians such as Fr. Sebastiano D'Ambra and Dr. Minda Sano, current President of the “Sisilah” Movement. “It is a dream come true,” members of “Sisilah” say, with the hope that the initiative will encourage dialogue and peace.
“Sisilah,” the pioneer movement for Islamic-Christian relationships, has taken an important step and they hope to be followed by others. (PA) (Agenzia Fides 20/11/2008)
From Mono- to Multi-literacies
Literacy has traditionally been described as the ability to read for knowledge, write coherently and think critically about printed material. Today this traditional view is no longer sufficient. According to Lankshear, C. & Knobel, M. (2006) in their book "New literacies: Everyday practices and classroom learning", it is necessary to consider more meaningful aspects of literacy in education and in society as a whole.
Literacy is not anymore a singular and static concept. According to UNESCO, "literacy is a plural and dynamic concept, and there is no single notion of literacy but multiple literacies". These literacies include Cyberliteracy, Media and Information Literacy, Financial (Economic, Business and Entrepreneurial) Literacy, Health Literacy, Music Literacy, Language Literacy (Multilingual Education) and I should add, Cultural Literacy, Spiritual Literacy, Social Literacy and Environmental Literacy.
In a way, Multiple Literacy also echoes and intertwines with the philosophy of Peace Literacy about Personal Peace, Multiculturalism, Environmental Care, Human Rights, Active Non-Violence and Social Justice. Or maybe we should add Peace Literacy into this umbrella.
In a way, Multiple Literacy also echoes and intertwines with the philosophy of Peace Literacy about Personal Peace, Multiculturalism, Environmental Care, Human Rights, Active Non-Violence and Social Justice. Or maybe we should add Peace Literacy into this umbrella.
21st century technologies have challenged and proven the traditional competencies to be inadequate. The West of organized their traditional curricula around the demand of 19th century industrialization. The Madrasah system around religious education and rituals. Both traditional curricula have exposed their limits and relevance to 21st century life and living. With changing times comes the need to change the whole epistemology of curriculum development.
Contemporary Muslim education efforts should also be guided by this emergent "multiple literacy" philosophy when engaged in curriculum development and evaluation; just as we advocate Madrasah teachers to visit "multiple intelligences" as a pedagogical principle to guide teaching-learning interaction. This emergent philosophy is not actually new to Islam. We grew admonished by our elders to seek knowledge from cradle to grave (lifelong learning, not limited to formal instruction) and that Islamic knowledge is composed of dunya (mundane) and akhirah (hereafter). Thus this dual purpose of education in Islam actually fits well with this emergent multiple literacy philosophy.
Reference:
- Multi-literate Teacher of the 21st Century, http://www.gov.ph/2011/10/11/multi-literate-teacher-of-the-21st-century/
- Literacy (Wiki) - http://en.wikipedia.org/wiki/Literacy
- Lankshear, C. & Knobel, M. (2006). New literacies: Everyday practices and classroom learning. Philadelphia: Open University Press.
Singapore's 6
Singapore's 6 accredited madaris
1) Madrasah Al-Arabiah Al-Islamiah
1 Lorong 6 Toa Payoh Singapore 319376
Tel : 6744 4749 ; Fax : 6744 5057
Website : www.mai-edu.net
2) Madrasah Al-Irsyad Al-Islamiah
Address : 277 Braddell Road, Singapore 579711
Office Tel. No. : 6478 7133
Fax No. : 6352 0393
Email : admin@irsyad.sg
Website : www.irsyad.sg
3) Madrasah Aljunied Al-Islamiah
30, Victoria Lane, Singapore 198424
Tel : 6391 5970 / 71 ; Fax : 6295 6221
Email : aljunied@aljunied.edu.sg
Website : www.aljunied.edu.sg
4) Madrasah Al-Maarif Al-Islamiah
No.3, Lorong 39, Geylang, Singapore 387865
Tel : 6747 9835 ; Fax : 6741 6640
Website : under construction
5) Madrasah Alsagoff Al-Arabiah
111 Jalan Sultan, Singapore 199006
Tel : 6294 5909 ; Fax : 6294 5976
Website : under construction
6) Madrasah Wak Tanjong Al-Islamiah
589, Sims Avenue, Singapore 387600
Tel : 6741 0131 ; Fax : 6741 0006
Website : www.mwtai.edu.sg
1 Lorong 6 Toa Payoh Singapore 319376
Tel : 6744 4749 ; Fax : 6744 5057
Website : www.mai-edu.net
2) Madrasah Al-Irsyad Al-Islamiah
Address : 277 Braddell Road, Singapore 579711
Office Tel. No. : 6478 7133
Fax No. : 6352 0393
Email : admin@irsyad.sg
Website : www.irsyad.sg
3) Madrasah Aljunied Al-Islamiah
30, Victoria Lane, Singapore 198424
Tel : 6391 5970 / 71 ; Fax : 6295 6221
Email : aljunied@aljunied.edu.sg
Website : www.aljunied.edu.sg
4) Madrasah Al-Maarif Al-Islamiah
No.3, Lorong 39, Geylang, Singapore 387865
Tel : 6747 9835 ; Fax : 6741 6640
Website : under construction
5) Madrasah Alsagoff Al-Arabiah
111 Jalan Sultan, Singapore 199006
Tel : 6294 5909 ; Fax : 6294 5976
Website : under construction
6) Madrasah Wak Tanjong Al-Islamiah
589, Sims Avenue, Singapore 387600
Tel : 6741 0131 ; Fax : 6741 0006
Website : www.mwtai.edu.sg
Victoria (Aus): Clear school policy
Whatever type of school, policies should be clear, transparent and communicated. The school management should articulate school policies more clearly, enforce them well and review them regularly. Here is a link to School Policy and Advisory Guide of the Victorian DEECD in Australia...
Accordingly, the School Policy and Advisory Guide (formerly known as the Victorian Government Schools Reference Guide) provides Victorian government schools with quick and easy access to governance and operational policies and advice. It complements the Department’s extensive web resources and directs users to relevant websites and supplementary information. The Guide's content is subject to ongoing change. Users of the Guide are encouraged to regularly visit this site to obtain the latest information.
Accordingly, the School Policy and Advisory Guide (formerly known as the Victorian Government Schools Reference Guide) provides Victorian government schools with quick and easy access to governance and operational policies and advice. It complements the Department’s extensive web resources and directs users to relevant websites and supplementary information. The Guide's content is subject to ongoing change. Users of the Guide are encouraged to regularly visit this site to obtain the latest information.
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