APPENDIC

ES
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APPENDIX A
GANTT CHART OF ACTIVITIES

A
S J
J A P M
E U
U U OCT NOV DEC JAN FEB MAR R A
P N
L G I Y
T E
Y L

TITLE PROPOSAL
WRITING THE
FIRST CHAPTER
WRITING THE
SECOND CHAPTER
COLLOQUIUM AND
REVISION OF
MANUSCRIPT
DEVELOPMENT OF
ENRICHMENT
ACTIVITIES
PREPARATION OF
INSTRUCTIONAL
MATERIALS
TUTORIAL
ACTIVITIES TO
UNDERACHIEVERS
INTERPRETATION
OF DATA
WRITING THE
THIRD CHAPTER
WRITING THE
FOURTH CHAPTER
FINAL DEFENSE
AND REVISION OF
MANUSCRIPT
SUBMISSION OF
THESIS
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APPENDIX B

K-12 CURRICULUM GUIDE (GRADE 8 3rd quarter)

APPENDIX C
SUHAY FORM (STUDENTS)

UNIVERSITY OF RIZAL SYSTEM

Province of Rizal
COLLEGE OF EDUCATION
PASTE HERE in Cooperation with
CENTER FOR LIFELONG LEARNING

PHOTO OF STUDENT
SUHAY Free TUTORIAL PROJECT
_______________________ (Subject)

Important: This application must be filled out personally by the student.

Part I Student PERSONAL RECORD

LAST NAME FIRST NAME MIDDLE NAME

NAME AND ADDRESS OF YEAR AND SECTION/ Birthday and Birth Place
SCHOOL CLASS ADVISER
Home Address Mothers Name/ Fathers Name/
Occupation Occupation

Part II SPECIFIC ACADEMIC DIFFICULTIES OF STUDENT IN _________________ (subject)

PASTE HERE
PARENT/ Guardians PERSONAL RECORD
(He/She will be officially contacted for AGAP
Photo Of PARENT tutorial)
(taken within 6 mos.)

LAST NAME FIRST NAME MIDDLE NAME

HIGHEST EDUCATIONAL OCCUPATION PLACE OF WORK/ COMPANY

ATTAINMENT ADDRESS
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PERMANENT ADDRESS (House Number, Street, Town, Province/City)

GENDER CITIZENSHIP CONTACT NUMBERS (Landline/

MALE FEMALE Mobile)

CIVIL STATUS DATE OF BIRTH PLACE OF BIRTH (City, Town

SINGLE MARRIED Province)

SPOUSE NAME & CITIZENSHIP Occupation Number of Chidren

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APPENDIX D
SUHAY FORM (VOLUNTEERS)

Province of Rizal
COLLEGE OF EDUCATION
PASTE HERE in Cooperation with
CENTER FOR LIFELONG LEARNING
PHOTO OF VOLUNTEER TEACHER
SUHAY EDUCATIONAL SERVICES
PASTE HERE VOLUNTEER FORM

PHOTO OF STUDENT
Important: This application must be filled out personally by the volunteer.

Part I Volunteer PERSONAL RECORD

LAST NAME FIRST NAME MIDDLE NAME

NAME AND ADDRESS OF YEAR AND SECTION/ Birthday and Birth Place
SCHOOL CLASS ADVISER
Home Address Mothers Name/ Fathers Name/
Occupation Occupation
Part II SPECIFIC JOB DESCRIPTION OF TEACHER/STUDENT VOLUNTEER

1. Coordinate with Teacher Coordinator on his/her assignments for AGAP Projects

2. Prepare lessons and instructional materials for the beneficiaries of AGAP Educational Services.
3. Be at the assigned post/venue at least 15 minutes before the schedule.
4. Conduct Educational Services as planned in coordination with AGAP proponent.
5. Teacher volunteer/coordinator shall document activities conducted and submit reports to the AGAP
Proponent at the conclusion of the activities.

Conforme: ___________________________________(Signature of Volunteer)

Date: _____________________

Part III PARENT/Guardians Consent

(Person to be contacted by AGAP Proponent if deemed necessary)
LAST NAME FIRST NAME MIDDLE NAME

HIGHEST EDUCATIONAL OCCUPATION PLACE OF WORK/ COMPANY

ATTAINMENT ADDRESS

PERMANENT ADDRESS (House Number, Street, Town, Province/City)

GENDER CITIZENSHIP CONTACT NUMBERS (Landline/

MALE FEMALE Mobile)

CIVIL STATUS DATE OF BIRTH PLACE OF BIRTH (City, Town

SINGLE MARRIED Province)

SPOUSE NAME & CITIZENSHIP Occupation Number of Chidren

APPENDIX E
 41

Letter to the Principal

Republic of the Philippines
UNIVERSITY OF RIZAL SYSTEM
Morong, Rizal

COLLEGE OF EDUCATION

March 4, 2016
MR. CELESTINO A. SANTIAGO
Principal III
Morong National High School
Morong, Rizal

Sir:

Warm Greetings!

The undersigned are conducting a study entitled, Reading Comprehension of

Grade 8 Students of Morong National High School as part of our requirements in
Research 2.

In line with this, we would like to seek permission from your esteemed office to
allow the following Grade 8 students to enter University of Rizal System-Morong
Campus for our last three-day tutorial sessions on March 9-11, 2016 from 12:00
p.m. to 2:00 p.m.

Looking forward to your favorable response and accommodation. Thank you very
much and Godspeed!

Respectfully yours,
RAPHAEL G. FERNANDO
ANAH CAMILLE D.S. RUIZ
KENNETH M. SAN JUAN
NESLYN S. ALANO
Noted:
MARILOU C. PANTALEON, Ph. D.
APPENDIX F
 42

Letter For Pre-test/Post-test Validation

UNIVERSITY OF RIZAL SYSTEM
Morong, Rizal
COLLEGE OF EDUCATION

CERTIFICATE OF CONTENT VALIDATION

This is to certify that the following experts validated the researchers made

pre-test and post-test of Raphael G. Fernando, Anah Camille D.S. Ruiz, Kenneth

M. San Juan and Neslyn S. Alano for their undergraduate thesis entitled,

READING COMPREHENSION OF GRADE 8 STUDENTS OF MORONG

NATIONAL HIGH SCHOOL.

Name Date Signature

1. Dr. Marilou C. Pantaleon _________________ ________________
Research Adviser

2. Prof. Nestor C. Vallestero ________________ ________________

Critic Reader

3. Prof. Ismaelita J. Sacramento ________________ ________________

Panel Chairman

4. Prof. Jenisus O. Dejarlo _______________ ________________

Statistician

APPENDIX G
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THE SINGA
Anonymous

Sang Nila Utama, an imaginative adventurous king was restless by nature

and wanted to travel to far away places. He loved hunting wild animals, so when
he heard that there were stags in the jungles of Tanjong Bentam which were not
easy to hunt, he was excited and took with him a great fleet of ships to Tanjong
Bentam.
When the king arrived upon the island, he and his subjects had a hunting
expedition that lasted several hours, slaying many wild and savage beasts, but
no stags. This disappointed the king, for he had a sense of unfulfillment in his
heart.
Suddenly, a large stag darted out of the bush in front of Sang Nila Utama,
giving the king a shock...but the king drew his silver dagger and hurled it at the
stag, only grazing the animal. The stag began to run and the king pursued it (in
those days, it was either your feet or nothing.
The stag ran through the jungle and darted up a knoll. The king followed
the stag up the hill, but upon reaching the summit, the stag was nowhere to be
seen. There was a large rock, so the king climbed it and looked the land and sea
spread out around him. In the distance, he saw a stretch of white sand - an
island.
Sang Nila Utama was fascinated by the sight of the island. He turned to
one of his subjects who had followed him.
What is the name of that island? The subject looked into the distance and
smiled.
That is Temasek, Your Highness.
Then we are going there.
The king ordered his fleet to set sail and they began on their journey
towards the island.
Suddenly the once clear blue skies were covered with black clouds, heavy
rain poured from them and strong bursts of wind threatened to tear the ships
apart. The ship carrying Sang Nila Utama was in the very eye of the storm. The
crew lowered the sails, started to bail the water from the ship and get most of the
cargo for jettisoning.
However, an idea came to the king's head. He remembered a story his
grandfather told him of how one of his ancestors became the Sea-King and that
his crown was the only thing which belonged to his ancestor. He removed his
crown immediately & threw it into the sea.
 44

All at once, the storm broke. As suddenly as it started, the skies began to clear
and the crew gave a shout of joy and set sail once more to the island of
Temasek.
When the king stepped upon the island, a creature stepped out of
nowhere, and the king and his men were awe-struck by the magnificent creature.
It was large and moved with grace, had a black head, covered in a furry mane, a
whitish neck and a red body. When the king drew his bow & arrow, the beast
stared back at him with golden eyes and let out a deafening roar before leaping
into the jungle.
What sort of animal was that?, the king asked.
A wise old man stepped forth.
I have seen animals in potraits from the Far West. Perhaps this is a
singa, but I wonder how it got all the way here.
This must be a great place if it breeds such a beautiful animal. Let us live
here...here on the island of Singapura.

APPENDIX H
BUMBOAT CRUISE ON THE SINGAPORE RIVER
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By Miriam Wei Wei Lo

Rhetoric is what keeps this island afloat.
Singaporean voice with a strong American accent,
barely audible above the drone of the bumboat engine:
"Singaporeans are crazy about their food.
They are especially fond of all-you-can-eat buffets.
Why not do as the locals do and try out one of the buffets
at these hotels along the waterfront." The Swissotel looms.
The Grand Copthorne. The Miramar. All glass
and upward-sweeping architecture. Why not do
as the locals do. Here in this city where conspicuous consumption
is an artform. Where white tourists wearing slippers and singlets
are tolerated in black-tie establishments. Dollars. Sense.

How did I ever live in this place? Sixteen years of my life

afloat in this sea of contradictions, of which I was, equally, one;
half-white, half-Chinese; the taxi-driver cannot decide
if I am a tourist or a local, so he pitches at my husband:
"Everything in Singapore is changing all the time."
Strong gestures. Manic conviction. "This is good.
We are never bored. Sometimes my customers
ask me to take them to a destination, but it is no longer there."
We tighten our grip on two squirming children and pray
that the bumboat tour will exist. Nothing short of a miracle
this small wooden boat which is taking us now past Boat Quay,
in its current incarnation, past the Fullerton Hotel

To the mouth of the Singapore river, where the Merlion

still astonishes: grotesque and beautiful as a gargoyle.
The children begin to chafe at confinement. My daughter wails
above the drone of the engine. There's talk of closing the mouth
of the river. New water supply. There's talk of a casino.
Heated debate in the Cabinet. Old Lee and Young Lee
locked in some Oedipal battle. The swell is bigger out here
in the harbour, slapping up spray against the sides of the boat,
as if it were waves that kept it afloat, this boat,
this island, caught between sinking and swimming,
as I am caught now. As if rhetoric mattered.
As if this place gives me a name for myself.

APPENDIX I
 46

THE CHANGING MORALS OF KOREAN STUDENTS

By Kim Tae-gil

It is well known that Koreas traditional morality has been strongly

influenced by Confucianism centered around the family. On the other hand,
todays Korean student has the preconceived notion that Confucian moral
philosophy is obsolete and that the family trend should also be drastically
revised. However, our survey on the students moral view unexpectedly shows
that he is conservative and that he is actually not so far away from the traditional
moral views of Confucianism as he thinks he is. The Korean student agrees in
principle that he should uphold filial duties and he does not dare deny parental
merits or his duty to support his parents in their old age.
. . . It is difficult, based on a mans behavior, to conclude that he takes more care
of his parents than he does of his wife and children. Thirty years ago the young
Korean man not only thought he did but he actually did care of his parents more
than for his wife and children. But the actual behavior of todays young man
shows he is not so strictly bound by his moral obligations even though he
continues to think he is.
The Korean college student agrees in principle with filial duty on the one
hand but, on the other hand, he is not blindly devoted to his parents as Confucian
morals would dictate. Instead, he believes that impractical elements should be
eliminated from the traditional notion of filial duty. For instance, the average
Korean does not think it right to sacrifice the freedom of his children for the sake
filial duty, or to abandon an opportunity to study abroad in order to be with and
care for his parents, and he does not agree with the unscientific notion that
failure to produce male children is contrary to filial duty. In matter of marriage,
todays Korean youth trespasses the final decision concerning marriage should
be made by the couple involve. . . .
The feudal society under Confucianism prescribed human relations in the
order of superiors and inferiors, and under such a system of social hierarchy
woman could not but be socially inferior to man. This idea of mans
predominance over woman was clearly reflected in family morality; the status of
wife and daughters was inferior to that of father and sons. However, as is well
known, discrimination between sexes has, in principle, been nullified in modern
society and womans social status is being greatly enhanced. Korean college
students welcome this development and most of them want equality of the sexes
to be promoted even more. For instance, many believe that linguistic differences
when a man addresses his wife and when his wife addresses him must be done
away with, and that chastity in a man is demanded just as much as honor is in a
woman. However, it is found that few college students have completely
 47

abandoned the traditional idea that there are professional barriers between man
and woman. . . .
Funeral and memorial services for ones parents and grandparents are
extensions of the Confucian concept of filial duty. However, few students call for
the total abrogation of such ritual but many favor shortening the traditional three-
year period of mourning and abandoning the custom that prescribed
circumspection in penance for sins (the death of parents was traditionally
attributed to the sins of sons and daughters). This is interpreted as meaning that
students reflect common sense that ritual should always befit the social, and
particularly, the economic realities of society.
Another characteristic peculiar to Koreas traditional moral values
conditioned by Confucianism and Buddhism is the predominance of spiritual
values over material or physical values, and Korean college students seem to
have inherited this intact. Most of them believe that is better to become a man of
character, replete with knowledge and the virtues than to become a technician
skilled in one particular field only, and that amassing a fortune or succeeding in
life justifies the means. They also believe that, ven if they live on the verge of
starvation, they will become just and honest men that at the same time they
treasure such spiritual values as the arts and friendship more than mere material
values. Their ideal is the person who lives in poverty but who has knowledge and
integrity and not the man who enjoys wealth and power but lacks knowledge and
character . . . .
It is probably in sex that Korean students have managed to free
themselves completely from the traditional moral code. As the old saying Boys
and girls cannot sit in the same place after they turn seven indicates,
Confucianists were most strict concerning sexual morals. Such a conservative
opinion has been maintained according to the letter but it has undergone such
drastic changes that in actual practice few take feudalistic sexual morals without
question. Some thirty years ago it was commonly considered bad for a student
to befriend a girl, but few retain such an attitude nowadays . . . .
Although the opinions on sexual morals are said to be quite freed from
tradition they are still conservative in comparison to their Western counterparts.
For instance, Korean students do not think it is good to have premarital sexual
relations . . . .
We can draw the conclusion that todays Korean college student does not
desire to adhere blindly to the Confucian tradition concerning morals nor does he
want to abandon tradition entirely . . . .
As for political matters, Korean students appear to have inherited, at least
partially, the Confucian ideal of rule by virtue and favor, a form of democracy
based on the teachings of Mencius. Of course, no student believes that it will
 48

ever be possible be to realize the rule by virtue envisaged by Confucius and

Mencius, and few find the ancient democracy of Mencius satisfactory in
comparison to modern democracy. It is thought that the reason why students still
pay respect to the political ideas of Confucius and Mencius is, more often than
not, that they believe mans inherent noble spirit is in conformity to rule by virtue
and democracy.
Due to the fact that Confucian political ideology is founded upon feudal
society, it is something different from modern democratic ideals, for it allowed
good-intentioned dictatorship. Korean students appear very critical on this point;
they are very sceptical about formal democracy which brings only hardship. If
there is any way that guarantees both stability in material life and spiritual
freedom, it will be welcomed.
The sensitivity to social justice among Korean college students of today
appears keener than that of the old Confucianist; this may be considered to
indicate that their desire for democracy has become so much more urgent. Such
a keen sensitivity with respect to social justice makes them consider it a matter of
course that they actively criticize the government and this at the same time gives
rise to positive social participation.
The traditional virtue of the Orient which treasures spiritual values far
more than material or physical values is still held by a great number of Korean
students. However, the tendency to slight material values is gradually fading
among the younger generation while they tend to stress the importance of
material living. It is thought that the younger generation in Korea today thinks it
better to realize spiritual values on the foundation of more stable material life.
Knowing the importance of the material life, Korean college students long
for rational consumption and because of this they reject empty formalities and
extravagance . . . .
Because Korean students still live under the strong influences of
traditional moral views concerning the family they are not yet fully prepared to
embrace Western individualism in its entirety; they reject individualism at least in
their conscious view of values and morals. But it is difficult to deny from their
actual behavior, that individualism gradually holds sway over them. In other
words, there is confusion between the ideas that are still bound to family
traditions and behavior that inclines ever more to the new current of
individualism.

It may be common to all peoples of all ages that there is a gap between
what one thinks and what he actually does, but such a gap appears to be
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unusually wide in the Korea of today. It is, indeed, one of the most important
tasks people in a new age face to endeavor to narrow the gap between ideas
and actions; in some cases the idea must be changed and in others the action
must be geared in another direction. Herein lies the urgent need to establish a
new morality with which our actions can be in accord.

APPENDIX J
DOCUMENTATION OF THE ACTUAL TUTORIAL SESSIONS
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