The study examined the issues and concerns of selected Filipino counselors on how they perceived adversities; and evaluated the effectiveness of Rational Emotive Behavior Therapy (REBT) as an intervention to improving their Adversity Quotient. An explanatory sequential research design through one group pretest-posttest method and case study were employed among five counselor participants. Scale scores and case notes were documented to examine how participants responded to the intervention. Findings revealed that the perceived adversities of the counselor participants were mostly about the things that they can control and facilitate. Due to irrational thoughts and beliefs, their thinking, feeling and behaving were negatively affected. The REBT significantly improved the Endurance dimension and the overall Adversity Quotient of selected Filipino Counselors. In support, counselor participants were able to address not only on their personal issues but as well as on the challenges that they faced on their profession. Finally, the results of the study might be used by helping professionals and educators in guiding their clients to improve their Adversity Quotient through psychoeducation, enrichment programs and counseling.

This research study sought to determine the status of development of Teachers’ Quality Circles (TQC) in Marikina District 2 public high schools based on the perceptions of teachers. The study is timely in that after two years of implementation of the TQCs, it provides a seminal work on which to build further research. The TQC is based on the professional learning communities (PLC), which have been used in other countries with some success. The research study used a mixed methods convergent parallel model design with survey and group interviews as data collection methods. The survey questionnaire used the five dimensions of a professional learning community as rated by teachers, employing the standard PLCA-R modeled on the conceptual construct of PLCs developed by Hord (1997) as refined by Hipp and Huffman (2010). Data analyses were done using descriptive statistics and analysis of variance tests. The findings of the study are that the attributes under the five dimensions of TQCs are mostly at the initiating stage of development in the six public high schools, the subject of the research. Physical structures—important in creating a culture of collaboration and teamwork— exist in varying degrees, as do collaborative teams. However, the study found that there is an implementation gap between the current practices of TQCs in the public high schools and the kind of collaborative work envisioned in principle and in practice by the Department of Education.

This study investigated how teachers enacted enterprise education (EE) in their community of practice for K-3 learners (aged 5 to 9) in an urban poor community school in Quezon City, Philippines. It asked four research questions: (1)What did the teachers learn in EE practice? (2) What meanings of “being enterprising” did the teachers evolve in their EE practice? (3) How was the evolved framework integrated into the DepEd curriculum? (4) What processes took place that were supportive and not supportive of EE as it evolved? The inquiry was grounded on Communities of Practice and Social Practice theories. Following a discursive approach from social psychology, the study examined teachers’ journals, interviews, field notes, and project documents. It augmented the data and analysis from an action research on the ongoing practice and was informed by social constructivism, where meanings are central and meaning-making is viewed as both constitutive and constructive of knowledge. From the findings, a teaching model was derived from the practice. Teachers built EE on Filipino values around spirituality, social solidarity and enterprise, blending philosophical and practical beliefs about the meaning and purpose of everyday life in school. EE was enacted as a tripartite concept that represents an “enterprising disposition” consisting of (a) maka-Diyos (godliness), (b) makabayan (good citizenship), and (c) maparaan (being enterprising), with godliness being the core construct. Maparaan was a composite of nine attributes that were constructed as a way to work, a way to face obstacles, and a way to use resources. Teachers learned how to do EE in three areas: developing a shared repertoire, evolving the EE teaching domain, and mutual engagement in a community of practice. The model is a contribution to Educational Psychology, having implications on how teachers connect meanings to curricular content. As a worldview, the model contributes to an individual’s ‘battles’ against academic challenges in the near term, and poverty in the long term. The report ends with conclusions and recommendations for stakeholders and future researchers.

The “Moro problem”, which was created by the colonizers, is fundamentally grounded in the educational programs implemented by the colonial government up to the present. Its main goal is to assimilate the so-called non-Christian tribes into the project of Filipino nationhood. From the beginning the Muslims had resisted this hegemonic project of the state. The Muslims preferred their own educational institutions against the so-called Christianizing education. However, with the massive migration of Muslim families to urban centers Muslim students are now visible in many public schools. Today Muslims have no other choice but to send their children to public schools.
To analyze this phenomenon, this study veers away from traditional social reproductionist model of schooling towards Foucauldian notion of governmentality. It foregrounds Muslim identity within the narrative identity theory elaborated by Paul Ricouer and the performative theory of Judith Butler. In turn, this narrative identity is problematized within the technologies of governance in a public school. To address the problem of the governance of Muslim students in the public high school, this study used ethnography. This study documents the strategies of government, which target the student population, deployed by the Makabayan High School to produce docile and self-regulating corporeal subjects. Like the rest of the student population, Muslims students are also subjected to different techniques of power. Its goal is seduce students to perform better, to conform, and to learn how to assimilate themselves to the official culture the school, while automatically regulating themselves within the spaces of the non-official culture of the school.
On the other hand, through collected life stories, this study describes the technologies of self employed by Muslim students in response to this art of government. This study also shows, using selected life stories, that Muslim students do not simply assimilate themselves to the biopolitics and disciplinary technologies of the school. They also activate their ethnic and religious capital to resist the technologies of normalization, and thereby creating their own modes of subjectivation. It is from these different modes of subjectivation that their narrative identities are prefigured and configured.
This study shows that Muslim subjection and subjectivation in public high school is a constant product of performance and active positioning and being positioned. It demands both strategy of co-option, of learning how to deal with the normalizing techniques of the school, while employing technologies of self that subvert these norms and rules. Being Muslim therefore is not a stable identity but a “situational” or “positional” category that Muslim students constantly re-iterate and unmake. In a public high school Muslim students have to deal with the debilitating effects of class, while Muslim girls have to work double-time because of their gender. But even Muslim girls develop their own unique subject-making to contest the Islamic definition of what it means to be a woman. It is in this dynamic performance of their identity and the governmental rationality of the school that produce contradictory practices and spaces within the educational field.
This study hopes to advance the view that the school authorities and the state should be mindful of the symbolic violence they are perpetrating against Muslims hrough public education. The present study proposes Peter McLaren’s revoiutionary multiculturalism. It is a multiculturalism that does not only address pluralism but also challenges the power relations and the colonial subjugation of the minoritized Filipino Muslims. It is a multiculturalism that provides cartographic sketch for mapping the “becoming” of Muslims’ narrativized identity colored by class, gender, religion and ethnicity. Ultimately this translates into transforming the school into a non-assaultive pedagogical machine, ever sensitive to diverse ethnic backgrounds, making teachers and school personnel sensitive to cultural differences, and transforming the curriculum from its current assimilative orientation towards a revolutionary multiculturalist orientation.

This paper does not aim to prove why Philosophy for Children should be used in Philippine basic education classrooms. Rather, it aims to show how it can be used inside the classroom given the conduct of the Philippine K to 12 program curriculum. One of the criticisms against Philosophy for Children is that it can be totalitarian when applied to contexts that are different from those of the western world since it was developed in the West for the needs and the context of the West. Accordingly, practitioners of P4C in many parts of the world try to “reinvent” the pedagogy to cater to the demands of their respective educational contexts. More often, this reinvention is characterized by a change in stimulus, that is, from philosophical novels written by Lipman to novels or stories (or other forms of philosophical stimuli) that are more relatable to the members of the community of inquiry as determined by the milieu of their respective countries. In this light, this paper tries to go beyond simply reinventing the P4C pedagogy but offers avenues to integrate it in the conduct of the Philippine K to 12 education. In particular, this paper presents two models, namely: 1) Philosophical Lesson Planning model or the STAR Lesson Plan and 2) Philosophical Textbook Writing model. These models can easily be adapted to any educational milieu and, consequently, P4C practitioners from any part of the world can directly and easily apply these models in their respective educational situations.