This is manifested in the different tribal customs and social norms exhibited in different places in the Philippines. As such, different schools of thought are manifested in the practice of Islam in the Philippines and in the religious educational institutions that. This paper is part of a larger research in understanding the cultural and religious education of Muslims in the Philippines and aims to provide a clearer perspective to understand the role of Muslim culture.
The globalized culture and the easier access to information has led to social friction between cultural and religious institutions that shape Muslim communities in the Philippines. Cultural learning institutions are the oldest form of learning in the Philippines, classified under the National Commission on Indigenous Peoples (NCIP) as indigenous knowledge skills and processes (IKSP). Among their institutions in the Philippines are the Nur Factory in Manila and the Risale Nur Institute in Cagayan de Oro City.
Because the ARMM DepEd consolidated the Madaris in the ARMM area (of which the Salafi Madaris were consolidated in this way).
Government agencies involved in Muslim cultural and religious education
Its mandate, based on Republic Act 8371 (Section 44, Paragraph c), to preserve indigenous knowledge, is described as “To formulate and implement policies, plans, programs and projects for the economic, social and cultural development of the ICCs/ IPs and to monitor their implementation.”. ICCs/IPs are entitled to the recognition of the full ownership and control and protection of their cultural and intellectual rights. They shall have the right to special measures to control, develop and protect their sciences, technologies and cultural manifestations, including human and other genetic resources, seeds, including derivatives of these resources, traditional medicines and health practices, essential medicinal plants, animals and minerals, indigenous knowledge systems and practices, knowledge of the characteristics of fauna and flora, oral traditions, literature, designs and visual and performing arts.
It shall formulate and implement educational programs specially designed to improve the literacy level of Muslim Filipinos, including their study of the Arabic language and Islamic heritage, and to maintain the central library, museum and audio-visual center to served as a repository of information on the Filipino Muslim people. This places the DILG as one of the agencies that have direct and indirect roles in Muslim cultural and religious education. Additionally, this will also serve as the basis for the development of the Madrasah Education Program (MEP) Governance and Administration Operations Manual.
The order states that "The Islamic values component, on the other hand, aims to help students acquire the desired Islamic values that will guide them to the institute's core values: to be maka-Diyos (God-fearing), makatao (humane), makakalikasan ( nature loving), that makabansa (patriotic); thereby making them agents in advocating and promoting fraternity, peace, unity, justice and equality.”. Part of the reforms was the trifocalization of the education sector into three governing bodies: CHED for Higher Education and graduate programs, the DepEd for basic education and the Technical and Skills Development Authority (TESDA) for technical-vocational and intermediate education.The said law also amended and made the composition of the governing boards of state universities and colleges (SUCs) uniform nationwide in order to : (a) achieve a more coordinated and integrated system of higher education; b) make them more effective in the formulation and implementation of higher education policies; (c) provide more relevant direction in their management; (d) ensure the enjoyment of academic freedom as guaranteed by the Constitution.
This law aims to encourage the full participation and mobilization of industry, the labor market, local government units and technical-vocational institutions in the development of skills in the country's human resources.
Current government and non-state responses and initiatives
While in the case of madaris there is some attempt to find common ground among all religious educational institutions. Beneficiaries of the Accelerated Teacher Enhancement Program (ATEP) were primarily graduates of Al-Maarif Education Center (formerly Darul Hijra Educational Institute, an identified Salafi educational center) and other non-Salafi educational institutions and graduates were unable to benefit from it . In the case of the School of Living Traditions (SLTs), there has been no standard training of masters/trainers so that both the knowledge and skills of their respective traditions can be transferred.
This led to the detriment of other groups of religious educational institutions on the training of the tradition and the absence of mechanisms to ensure the continued operation of the schools and its fiscal independence. An example would be interventions received from donor countries (e.g. for EQUALLS, PRIME, BEAM program) where DepEd and NCMF were not aware that much of the content of their curricula was moving towards salafization of madaris curriculum at multiple levels . 6) Access to financing and technical support. This creates a cycle where teachers taken to teach LIVING are Salafists or influenced by Salafists, leading to Arabization of the curriculum, resulting in gradual loss of indigenization of Islam in the country.
This would also mean that they would not welcome other Muslim celebrations as stipulated in Presidential Decree 1083 (Code of Muslim Personal Law), which moderate Sunnis accept and follow in the Philippines. Department of Education (DepEd) intervention programs such as Basic Education Assistance for Muslim Mindanao (BEAM) and the Philippines' Response to Indigenous People's and Muslim Education (PRIME) in collaboration with foreign donor agencies are not thoroughly evaluated by the quality assurance officer as they were unable to personally to visit some of the aided schools and students in the area due to security concerns. ⁴⁴ Philippines Basic Education Assistance to Mindanao in the Autonomous Region of Muslim Mindanao: End of Program Review (Department of Foreign Affairs and Trade, Australian Government, 2017).
Some reports also show that it was easier for Violent Extremists (VE) to recruit students who enroll ALIVE and/or the madaris students in these DepEd and NCMF registered madaris.
Issues and concerns of cultural and religious learning institutions
Due to the lack of information resulting from research and appreciation of researchers of the diversity of Islamic schools of thought, although it is present, this article is the first attempt ever to put all these groups in perspective and the educational contexts these institutions have. This means the establishment of an alternative mechanism that does not set aside the national footprint of Filipino Muslims' culture and traditions in harmony with the national unity of the country. Although there is already an available madaris curriculum, inquiries about these other schools of thought show that they are not welcome to accept the curriculum, as they state that the content is mainly a representation of one school of thought and not with the 1977 Presidential Decree do not agree 1083.
The PD 1083 Article 6 states: "The Muslim schools of law shall, for the purpose of this code, be the Hanafi, the Hanbali, the Maliki and the Shafi'i." The Resale Noor, Shia and the Ahmadiyya groups already have their format of religious education curriculum which is very different from that developed by the DepEd-ARMM, the National Commission on Muslim Philippines and the DepEd ALIVE curricula. It has been raised several times in various national consultations by scholars of the different manhaj.
This should be a part of formal education in madrasas to increase the chances of ensuring employability of students after graduation. The policy should be formulated in line with the national development plan and should use a multi-stakeholder approach (eg inviting all groups/schools of thought) to discuss these issues. 13) Development of the Educational Code of the Bangsamoro Autonomous Region for Muslim Mindanao (BARMM). Following the approval of the Bangsamoro Organic Law (BOL), the Bangsamoro Transitional Authority (BTA) was convened.
No final agreement was reached between the DepEd, TESDA, and CHED together with BARMM on the development of the education code and its implication on the national education system.
2018 (“Rationalization of the Office of the President through the Consolidation of its Basic Mandates and the Strengthening of the Democratic and Institutional Framework of the Executive Department”), October 31, 2018. Communication of scholars from Ahlu Sunna Wal Jamaah on the Madaris curriculum for the Department of Interior and Local Government (DILG), the National Security Adviser (NSA), and the Department of Education (DepEd), December 26, 2018. Erthul Mustafa Communication on Madaris Curriculum Department of the Interior and Local Government (DILG), the National Security Adviser (NSA) and Department of Education (DepEd), December 27, 2018.
Kutaan Biyya Keessaa fi Bulchiinsa Naannoo (DILG) ibsa kaarikulamii Jamaah Tabligh Zamboanga, Basilan, Sulu fi Tawi Tawi irratti Mudde 28, 2018. Hawaasa Islaamaa Ahmadiyah Philippines communication on the madaris curriculum. Naqshabandi Tariqah Kaarikulamii Madaris irratti Kutaa Biyya Keessaa fi Mootummaa Naannoo (DILG), Gorsaa Nageenya Biyyaalessaa (NSA) fi Kutaa Barnootaa (DepEd), Guraandhala 4
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