From Miseducation to Reclamation: Addressing Colonial Mentality in the Philippine Education System

This paper discusses how colonial mentality pervades Filipino nationalism and identity, particularly in the shaping mechanism of consumer behavior, education, and cultural preservation. Noted through Constantino and others, American colonial rule imposed an ethos that patronized foreign values while reducing indigenous traditions to something less important. And so, the legacy comes alive as Filipinos opt for Western goods and adopt cosmetics imported from abroad, and that dampens industrialization efforts, and it is cool for them to embrace global educational standards rather than studying or depending on local learning.

This paper critically analyzes the implications of colonial mentality on national development, starting with not wanting to industrialize because of colonial discourses that gave the Philippines an "agricultural destiny." It also examines the problem of preservation of linguistic heritage lost in the sea of dominance of English and thereby marks one other level of cultural destruction. Lastly, it expounds on how tourism, while economically beneficial to the rest of the world, fails to benefit local communities and widens socio-economic gaps.

This paper addresses educational reforms that embrace indigenous knowledge and values into the curriculum, which challenges frameworks obsessed with the West. Given sustenance through a synthesis of ideas from Critical Peace Education, cosmopolitanism, and decolonial thought, the study aims to design an education system that reflects on historical injustices and increases cultural pride. At the core, the paper argues that addressing colonial mentality is important to reclaiming Filipino identity and strengthening nationalism.

Introduction

Philippine education remains deeply enmeshed in frameworks heavily influenced by colonialism, foreign ideals, and the marginalization of local knowledge and culture. In fact, one of the seminal works that Renato Constantino wrote in 1966 was titled The Miseducation of the Filipino, where he critiqued the imposition of the American education system in the Philippines, how this stimulated colonial mentality and produced generations that remain culturally away from themselves and politically subservient to Western ideals. Despite the many reforms to the education structure, much of what Constantino had to say publicly still rings true today, for the educational system is, to this day, a model seen to widely oppose the development of critical thinking, national pride, and socio-economic independence among Filipinos.

This paper aims to discuss current issues of the Philippine education system in relation to the issues exposed by Constantino, including the consumer choice colonial mentality, the suppression of indigenous knowledge, the colonial legacy of the English language in the Philippines, tourism's dual reality, and the colonial push towards the agricultural Philippines. That is, one would synthesize insights from critical pedagogy and critical peace education to propose pathways toward a decolonized, inclusive, and equitable educational system with the help of these frameworks. It can address the said persistent effects of colonial mentality and explore the intersections of these theoretical frameworks by looking into how education in the Philippines could be thus transformed into empowering students as active, culturally rooted participants in national development.

This paper tries to achieve these by first articulating current problems in education and looking at how they relate to colonial influences, as was identified by Constantino. Then, it aims to give an expository synthesis of concepts, such as central ones found in critical pedagogy and critical peace education, so that it can frame the issues within a decolonial context. An analysis will, therefore, be carried out critically in order to extricate actionable recommendations that find their basis in an educational framework instilled with social justice, cultural pride, and national resilience. While doing this, theoretical strength will be ensured while keeping in mind the practical applicability possible, thus realigning the study objectives with the imperatives of sustainable reform for education in the Philippines. 

A Discourse on Instructive Issues

Constantino contended that the American colonial government forced an instruction framework that ingrained a colonial mindset in Filipinos, making them appreciate American culture and standards, whereas depreciating their possessions as instruction in the Philippines was an effective implication of forcing colonial impact. It was created to create compliant subjects who embraced outside values, gradually uprooting local conventions. The educational modules advanced remote standards, removing Filipinos from their claim legacy to debilitate patriot assumptions. Through tutoring, dependability to the unused rulers was energized, whereas the collective memory of resistance to past colonizers was decreased, guaranteeing the steadiness of American dominance.

The Inclination for American Products: Colonial Mindset in Shopper Choices

Colonial mindset proceeds to be an unmistakable issue for numerous Filipinos nowadays, altogether influencing their sees on personality and social having a place. David (n.d.) focuses on how this mentality, established in a long history of colonization, frequently ingrains a sense of mediocrity in comparison to Western guidelines. This can be seen in magnificence guidelines that prioritize lighter skin tones and Western highlights, as well as an inclination to esteem remote societies over innate conventions. Numerous people may unwittingly receive these convictions, which can lead to a diminished appreciation for their claimed social legacy.

Furthermore, the investigation demonstrates that a critical rate of Filipino Americans (around 56%) subliminally relate their culture with inadequacy, emphasizing how profoundly dug in this attitude is (David, n.d.). De La Salle College (2024) includes that this attitude impacts shopper propensities, with numerous people floating toward outside items and hones such as skin-whitening.

Generally, later inquiries show that a noteworthy number of Filipinos proceed to favor remote brands, especially those from the United together States, over locally created merchandise. This drift is generally driven by the recognition that worldwide brands convey prevalent quality, unwavering quality, and status. According to a report by Kantar Worldpanel, in 2018, worldwide brands captured 72% of customer investing in the Philippines, whereas neighborhood brands accounted for 28%. This illustrates a solid slant toward outside items, which poses challenges for the nearby economy (Emphatically Filipino, 2018). This inclination is apparent in different item categories, including nourishment, clothing, and gadgets. The notoriety of American merchandise has long- term suggestions for nearby businesses, as it redirects customer investing absent from household items.

These patterns reflect the diligent impact of the colonial attitude in the Philippines, where outside merchandise is frequently regarded as more profitable, which complicates the development of neighborhood businesses and the general economy.

Western Impact on Philippine Instruction: Stifling Inborn Knowledge

Constantino contended that numerous instructive pioneers in the Philippines appear unconscious that the systems and methods of insight they won were, to a great extent, substantial as they were inside the setting of American colonialism. The instructive framework presented pointed not only to teaching but also to adjusting the Filipino populace to American standards, frequently sidelining innate information and neighborhood points of view. Researchers contend that leftovers of this colonial instructive framework proceed to hold on nowadays, eclipsing endeavors to develop a more socially pertinent and inborn approach to instruction. This progressing accentuation on Western instructive models influences the advancement of a national character and the acknowledgment of nearby histories and societies in the instructive story (Cruz, 2020; Gatchalian, 2019; David, n.d.; Ramos, 2021).

Despite endeavors to change, the educational programs remain intensely centered on Western substance, especially in chronicled stories and logical information, regularly at the cost of advancing local dialects and social conventions (Lumdang, 2021). The joining of inborn information into the instruction framework has confronted challenges, with Western instructive systems proceeding to rule both educating strategies and subject matter. This lopsidedness reflects the waiting impacts of colonialism, constraining the opportunity for understudies to completely lock in with their claim social roots (Tebtebba, 2021). As a result, the wealth and differing qualities of Filipino inborn societies remain underrepresented in classrooms.

The Philippine instruction framework proceeds to coordinate remote instructive models without satisfactorily adjusting them to nearby prerequisites. A striking case is the K-12 change, which was outlined based on universal benchmarks but has experienced noteworthy feedback for its execution challenges. Partners have raised concerns that the program needs significance to Filipino understudies, particularly with respect to specialized and professional preparation, which is crucial for the assembly of neighborhood business requests (Masaazi, Ssentanda, & Ngaka, 2018; Philippine Established for Improvement Thinks, 2019). Investigate demonstrates that in spite of the fact that the K-12 program points to improve the quality of instruction, it regularly comes up short of addressing the particular social and socio-economic settings that impact the instructive encounter in the Philippines. The accentuation on worldwide benchmarks tends to dominate the interesting, instructive needs of Filipino learners (Acabado, 2024; Balagtas et al., 2019).

Filipino teachers frequently experience challenges in adjusting to the American instructive system, which can be very distinctive from their conventional hones. This disengagement is especially apparent in angles like classroom flow and communication. Instructors are entrusted with joining nearby information into educational modules that transcendently reflect Western points of view. This challenge is demonstrative of the broader issues confronting the Philippine instruction framework, which is impacted by its colonial past and the continuous endeavors for instructive change and decolonization (Acabado, 2024; Cabilan, 2020).

The Decay of Inborn Dialects: The Colonial Bequest of English in the Philippines

Constantino emphasizes that Filipinos not only obtained an unused dialect but also started to lose touch with their local tongues, driving the development of an unused Americanized character. This move did not suggest that the instruction was needed importance. On the opposite, it contributed to a certain level of English education among Filipinos. As a result, more people were able to peruse and compose, and there was an expanded mindfulness of worldwide undertakings, especially in connection to American culture and society (David, 2021; Salazar, 2019). This change in instruction encouraged more prominent engagement with the more extensive world, improving communication and getting to data past nearby settings. Researchers contend that whereas the benefits of this instructive framework included progressed education and presentation of modern thoughts, it moreover posed challenges to the conservation of inborn dialects and social characters (Acabado, 2024; Ramos, 2021).

The influence of the English language on the native languages of the Filipinos is intense and creates greater problems for language preservation. Also, the predominant rule of English, especially in the education systems and mass media, leads to minimal practice and admiration of the local languages. Research claims that since English is highly used across most sectors, the majority of Filipinos would rather speak English than their native languages, which play a crucial role in their cultural identification. This shift aims to bring down the chances of these languages surviving and, in the same breath, tear apart an individual from the people’s historical lineage and developments (Bautista, 2017; David, 2021). 

A number of factors have led to the diminishing use of tribal languages in the Philippines, such as the colonial past, linguistic interaction, and the settling of English as the language of preference in schools and in the media. The Age of Influence has also caused a change where ethnic groups, for example, the Ayta Mag-Antsi, tend to forfeit their filial languages. A number of mothers are teaching their children the ability to learn these languages, which are the most Inverted SVO slots in India due to an ever-increasing cosmopolitan outlook. This attack on culture is known at times as ‘linguistic suicide.’ Preservation strategies of these languages include documenting the native speakers’ languages and the cultural narratives of the people, but the obstacles are still enormous (Abiog & David, 2020; Pelila, Ayao-ao, & Casiano, 2023).

Experts argue that promoting indigenous languages is crucial for nurturing a sense of identity among Filipino youth. This emphasis on local languages not only helps in cultural retention but also fosters a deeper understanding of the community's heritage (Nuñez, 2019; Ramos, 2021). Without intentional efforts to support indigenous languages, the risk of losing these vital aspects of Filipino culture increases.

Tourism’s Dual Reality: A Paradise for Foreigners, Struggles for Locals

The perception that the Philippines is a paradise, primarily for tourists and foreigners, often overlooks the harsh realities faced by many locals. While tourists might enjoy the natural beauty and cultural richness of the country, millions of Filipinos experience significant socio-economic challenges, including poverty and limited access to basic services. This disparity raises questions about who truly benefits from the nation's resources and whether the term "paradise" applies to its residents.

Many Filipinos feel that the romanticized view of their country fails to reflect their struggles, leading to a sense of disconnect between foreign perceptions and local realities (Ocampo, 2022). The idealization of the Philippines as a tourist haven can obscure the pressing issues that impact the daily lives of its citizens. Although tourism can bring economic benefits, the concentration on attracting foreign visitors sometimes results in neglecting local community needs and priorities. For instance, while tourist areas might flourish, surrounding communities may struggle with infrastructure, healthcare, and education. The focus on foreign tourism often leads to the marginalization of local voices and concerns in policy-making processes, thereby exacerbating existing inequalities (Aquino & Porter, 2022).

 Discouraging Industrialization: The Colonial Push for an Agricultural Philippines

Renato Constantino argued that American colonialism instilled the belief that the Philippines was inherently an agricultural nation, discouraging industrial development. He claimed that this notion, which was not adequately challenged in schools, led to a widespread attitude of indifference toward industrialization among Filipinos. Many have come to believe that the country’s natural environment is unsuitable for industrial growth and that embracing industrialization would bring negative consequences, disrupting the idealized image of rural life. This fear, according to Constantino, has reinforced a preference for agriculture and a hesitation to pursue industrialization, which is seen as potentially harmful (Constantino, 1975).

The agricultural sector continues to employ a large portion of the Filipino population, yet the jobs in this sector are typically low-paying, resulting in widespread poverty among agricultural workers. Due to the limited development of industries that can offer high-skill, better-paying jobs in areas like manufacturing or technology, many Filipinos are compelled to work abroad as Overseas Filipino Workers (OFWs). This trend not only provides financial support to the Philippine economy through remittances but also contributes to a significant brain drain. Brain drain occurs when skilled professionals leave the country in search of better employment opportunities, which in turn depletes the local workforce and hampers the growth of domestic industries that could benefit from such expertise. The reliance on agriculture and services limits the country’s ability to diversify economically and reduces its competitiveness in global markets (Anderson & Strutt, 2020; Reyes, Tabuga, Asis, & Datu, 2018).

The Philippines’ slow industrialization has worsened infrastructure gaps, especially in key areas like energy, transportation, and technology. Industries depend on these for development, but their underdevelopment in the Philippines has hindered overall modernization efforts. As a result, critical services such as education and healthcare, which are vital for socio-economic advancement, are also affected. Without reliable infrastructure, the country faces challenges in creating a solid industrial base, limiting opportunities for growth and modernization across various sectors (Anderson & Strutt, 2020; Rocamora, 2019).

Critical Peace Education: Addressing Violence, Inequality, and Historical Legacies

Peace is often framed in terms of war, conflict, and justice, but emerging perspectives also consider its psychological dimensions, such as the differences between inner and outer peace. According to Galtung (1969), peace can be understood through the concepts of positive peace, which denotes social justice and harmony, and negative peace, which signifies merely the absence of violence. He categorized violence into various forms, including direct violence (physical harm), structural violence (harm resulting from social structures), and cultural violence (the justification of harm through cultural beliefs).

In the Philippine context, direct violence manifests in government actions like the war on drugs, leading to numerous extrajudicial killings primarily affecting impoverished communities (Curato, 2017). Armed conflicts with groups such as the New People’s Army further illustrate direct violence, causing casualties and displacements (Simbulan, 2018).

Structural violence is evident in systemic issues like poverty and lack of access to essential services, which disproportionately affect rural populations. Despite various reforms aimed at improving land access for farmers, many remain marginalized and impoverished (Reyes et al., 2019; Borras, 2007). Additionally, cultural violence is highlighted by gender-based violence, where societal norms often perpetuate harm against women and contribute to discrimination against LGBTQ+ individuals (Montiel, 2010; Garcia, 2008). When discussing organized violence, we can refer to historical events such as the Martial Law era, during which the government was directly responsible for significant human rights abuses (Brock-Utne, 1989). More recently, counter- insurgency operations have resulted in the displacement of indigenous communities (Tadem, 2020). Finally, post-structural violence occurs when individuals or organizations, despite good intentions, inadvertently contribute to harm, as seen in some development projects that lead to the displacement of local populations due to large-scale mining operations (Holden, 2013).

Understanding these forms of violence is crucial for grasping how peace is constructed not only through the cessation of conflict but also by addressing the underlying social and cultural issues that perpetuate violence in society.

Bridging Global Justice and Education: Merging Peace, Cosmopolitanism, and Decolonial Thought

From educational perspectives, Critical Peace Education (CPE), cosmopolitanism, and decolonial thinking have ambitious and similar objectives: they seek to combat structural inequalities, achieve social equity, and effect change in the world. Each perspective offers distinctive theories about education as an instrument that can be effective in fighting against inequality and injustice and creating a sense of citizenship for the world. Integrating these perspectives helps in understanding how peace studies can be applied in education to enhance equity and justice in the world.

As brought out by scholars such as Reardon (2012) and Snauwaert (2015), there is more to critical peace education than advocating for peace. Peace, in this regard, will only be attained if one invokes a deeper reflection on the social, political, and economic structures of a given society. Through CPE, learners are empowered to change the status quo by overcoming the existing power relations and are able to become agents of change where there are oppressive systems. The main aim is political efficacy and critical thinking, which is directed towards the elimination of social injustices and violence. On top of this, CPE seeks to raise awareness of issues on a global scale and the development of empathy and understanding between different cultures for the purpose of peacebuilding (Brantmeier, 2013; Lum, 2013). It acknowledges that everyone’s lives are interconnected and that it is crucial to comprehend the forces at play on a global level, which in turn informs local dynamics.

Cosmopolitanism constitutes global citizenship, which fits in well with CPE because it makes people see the need to reach out to something bigger than themselves. According to Reardon (2012), education for peace would be better understood as an education for global citizenship and why that is important in peace education. This thinking reinforces the contention that people need to concern themselves with issues such as inequality, global warming, and violations of human rights, urging people to take responsibility for dealing with these matters. Global citizenship education (GCE) is based on this premise as it also urges learners to act against injustices of a global nature. CPE and GCE are addressing the same issues, especially social injustices and local responsibilities, and speak of the same things in a way that most authors like Bevington et al. (2018) have noticed.

In contrast, some postcolonial and decolonial scholars hold that traditional CPE has limits in relation to understanding and addressing colonialism and imperialism as beggar historical and present-day inequalities. Zakharia (2017) posits that political education for citizenship needs to confront these histories and stratifications because it is not easy to revolutionize. The decolonial position focuses on the elimination of colonial systems of control and the positioning of all Indigenous systems of knowledge in the solution of contemporary dilemmas. Zembylas (2018) adds that keeping in mind that the goal of education is not just the acquisition of knowledge, decolonization means going beyond the Eurocentric way of knowing and providing for other ways of knowing. This enables the peace education curriculum to expand its reach and not only concentrate on the oppressive vestiges of colonialism but empower the people to build systems that are equitable to all kinds of people vis-a-vis all forms of contestation.

Global citizenship education (GCE) shares the emphasis on social justice and political obligation, which is evident in critical peace education regimes and decolonialism. Bevington et al. (2018) contend that GCE enables students to explore the implications of global inequality and why they should take action. GCE and CPE both seek to sensitize people to worldwide injustice and what part one plays in creating or resolving such issues. In an age of globalization, where neoliberalism and inequality are transnational, the learner becomes concerned with how these dynamics occur in the world and equips one to envision and achieve a better value of world order. Social justice, global responsibility, and transformative education are some of the essential ideals in Critical Peace Education, cosmopolitanism, and decolonial thinking. All these perspectives are considered crucial for the development of critical thinking, empathy, and political capability in the learners so that they can confront the existing structural hierarchies and strive for a fair and peaceful world order. These frameworks combine to present peace education as a curriculum and pedagogy that responds to present-day society in its social, political, and economic dimensions.

Education in the Neoliberal Era: Synthesizing Critical Pedagogy, Democracy, and Social Justice

In light of the overwhelming, increasingly worldwide neoliberal forces, education and the role of educators, for that matter, are undergoing intricate changes. Neoliberalism as a worldview presents market freedom, profits, and privatization as the main goals of every society and, therefore, puts into jeopardy the social guarantees such as welfare, health care, and even civil rights that have been created over the years. In this regard, educational strategies need to change since teachers will be required to create new pedagogical languages and approaches in relation to these realities (Giroux, 2004).

This is where critical pedagogy takes shape, as a process through which learners are encouraged to interrogate the socio-historical conditions of their existence. Pedagogy is explained here as an act of social engineering, an instrument of encouraging downtrodden people to participate in democracy. When speaking about pedagogy, Giroux (2004) asserts that pedagogy should be dynamic, situational, relevant to concrete needs and struggles, and cannot be simplified to a universal standard.

Furthermore, cultural politics plays a crucial role in shaping identities, agency, and power relations in society. Education, as a form of public pedagogy, reflects and perpetuates these dynamics (Williams, 1999). As such, critical pedagogy must be deeply rooted in an understanding of how cultural forms deploy power and influence social agency. This approach challenges the neoliberal narrative by advocating for education that nurtures critical thinking, public engagement, and democratic participation.

The ongoing project of modernity, specifically its relationship with democracy, remains a central focus in this dialogue. Rather than dismissing modernity's democratic aspirations as outdated, educators should view democracy as an unfinished, evolving process (Amin, 2001). This perspective alters with postmodern considerations that emphasize the requirement for advancing democratization, whereby the well-known government is continuously re-imagined and created through engagement with issues of difference, representation, and justice.

Educators, seen as open knowledge, bear the commitment of revitalizing evenhanded culture. They must challenge the neoliberal inspiration by developing essential citizenship and political organization. Giroux (2004) argues that instruction should donate understudies with the devices to address winning control structures, develop social commitment, and enable evenhanded alter. This alters the broader targets of the fundamental directions strategy, which is to create essential judgment and civic commitment, engaging understudies to viably take a portion in shaping a more reasonable and fair-minded society.

In extension to its political vision, fundamental direction strategy is inherently pertinent and ethical. It demands that instructors recognize the one-of-a-kind social and true settings in which learning takes place. According to Williams (1999), any instructive approach must consider the conditions under which data is conveyed and requested, persistently tending to its ethical recommendations. This approach calls for openness to diverse perspectives and a commitment to the "authoritative issues of credibility," which engages diligent trade and essential engagement with the world.

Finally, the essential guidelines strategy is, in addition, a wander of intercession. It looks to address the most pressing challenges around the world, such as social value, money- related dissimilarity, and evenhanded organization, through a scholarly central point. Instructors are enabled to facilitate optimistic consideration in their guidelines, persuading understudies to imagine elective prospects and endeavor for transformative social modification (Giroux, 2004). This incorporates challenging, overpowering stories, standing up to the commodification of instruction, and developing a sense of collective commitment to the well-being of society.

Critical Examination: Colonial Mindset and Its Intersection with Educational Systems

This study aligns closely with themes explored in “Colonial Mentality: Dragging Patriotism Down,” alongside discussions on Critical Peace Education, cosmopolitanism, decolonial thought, and fundamental pedagogical strategies. By investigating the implications of colonial attitudes and educational frameworks, the research aims to illuminate the intersections of historical legacies, identity, and the role of education in shaping social values and national consciousness.

Historical Context and Education:

Upon examining the American colonial educational system, Constantino considers it one of the many forces that contributed to the emergence of a foreign colonized mentality among the Filipinos, thus stressing a very important cause of history. Changing American values at the expense of the local culture has led to an enduring tendency to look up to foreign systems and this continues to affect the present way of life of Filipinos.

Nevertheless, while Constantino's analysis is quite profound, it should include more illustrations of how this colonial mentality has influenced other social aspects beyond education, such as media and government. Widening the level of this discussion would leave the reader more informed in regard to the effects of colonial thinking on society.

 Perceptions of Inferiority:

The colonial mentality, as expressed by David, continues to prevail, suggesting that Filipinos remain looking up to others in all spheres. This is more pronounced in the societal notions of beauty and culture, which prefer Western standards. The convergence of these notions shows the effects of colonialism on self-identity and on the identity of collectivities.

However, the study should also acknowledge the presence of counter-currents to these ideologies within Filipino society. New movements emphasizing native beauty and culture emerge as a response to the colonial mindset. The discussion would be more fruitful and constructive if these movements were also examined in terms of the possibilities of cultural reclamation.

 Education as a Tool of Colonial Control:

The notion that the educational system favors Western structures over indigenous knowledge is a major problem. Constantino asserts that educational administrators advocate American values while ignoring local ones, which is a problem that many post- colonial educational systems face.

There are important implications that need to be touched on about educational changes. Repositioning the curricula is important, but because of existing systems, the need to prepare teachers, and opposition from stakeholders who gain from the status quo, many problems arise. That is why it is worth noting such challenges to understand the context of educational reform better.

Language and Cultural Identity:

The rise of English has resulted in a decrease in the usage of Indigenous languages, which in turn highlights the extent to which colonial education inflicts traumatic experiences on the recipients, even in their cultural identity. More stability in the instruction of the English Language raises concerns about its benefits, but this raises questions about the retention of local languages and identities.

One suggestion would be the use of phrases such as exploring how bilingual education might help to close the divide by supplying Indigenous languages and opening up skills of global interaction. The need to analyze and propose ways of responding to both challenges would create a deepening of the discussion and provide educators with concrete ideas on how to cope with the situation.

 Educational Frameworks: A Path to Social Justice

The link between critical peace education (CPE) and the fight against colonial mentality is very relevant. CPE encourages learners to examine the socio-political environment critically, empowering them to fight against inequality and take a stand.

However, for CPE, which is focused on promoting global citizenship, it is still necessary to examine the prospects of working within specific localities. Do students get the opportunity to navigate themselves around such ideas in their respective environments, given the post-colonial structures? It is in this way that a more contextual approach could make CPE much more useful for Filipino people.

Cosmopolitanism and Global Citizenship:

Integrating cosmopolitanism into education emphasizes the need to encourage a sense of shared responsibility among people across nations. The enhancement of global citizenship, in this regard, is consistent with the objectives of addressing disparities and promoting equity.

Notwithstanding, the tendencies of cosmopolitanism to eclipse the local context should be scrutinized. Global consciousness is fundamental, but one of its dangers is the overemphasis on international problems, which downplays the importance of locality and local problems. It would be preferable to have a middle ground that combines global and local contexts.

Critical Pedagogy in a Neoliberal Context:

The debate over critical pedagogy describes its function as an interventionist paradigm targeting neoliberal ideologies. Critical pedagogy encourages students to confront issues in the society that they live in by promoting social justice and equal provision of resources.

More research can be done on particular challenges of practicing critical pedagogy in neoliberal scenarios like structural barriers and fetishization of education. Furthermore, identifying such challenges and discussing how these can be addressed would assist teachers in gaining valuable approaches to augmenting critical engagement in the classroom.

Utopian Thinking and Collective Responsibility:

Utopian ideas in education as a call for action correspond with the notion of radical change. This approach motivates students to imagine different possible worlds and challenge the dominant status quo.

Nevertheless, such idealism must be tempered with caution. A question that arises is how it is possible for teachers to create a sense of collective accountability within pupils while they themselves experience systematic oppression. Reflecting on the tension between ideal and practical would enrich the conversation.

 Synthesis: Connecting the Dots

The factors of colonialism, education, and the quest for social justice overlap in a way that societies and their cultures still grapple with and around which teaching–learning processes are very much historical. While reinforcing that Constantino and related educational frameworks deserve critical discussion, this study notes the importance of examining post-colonial education as it is, in all its ambiguities and potentialities. To begin with, fostering social pride, decolonizing education, and encouraging constructive participation in education are vital components to achieving social justice.

This scrutiny helps to appreciate how the effects of the colonial mentality are still evident in the educational framework in the country, which promotes Western values, stratification, and cultural disconnection. It is through critical peace education with its local context and critical pedagogy that this article seeks to show positive–disruptive possibilities for the education system in the Philippines. , critical peace education provides a system where social pride and active participation in society are placed at the forefront, while decolonial and cosmopolitan worldviews advocate such education wherein the local culture is appreciated together with the global culture.

Together, these perspectives call for the establishment of an education system that is not only able to counteract the colonial legacy but also supports critical thought, inclusiveness, and love for the nation. This corresponds to what Constantino propounded as the ideal Philippines, which, in turn, allows the students to become agents of transformation. By means of the above-mentioned techniques combined, education in the Philippines can be developed into a powerful agent of social justice, equality, and responsibility.

 Conclusion

This paper analyses how colonial influences continue to affect educational structures in the Philippines based on the text by Renato Constantino called The Miseducation of the Filipino. This analysis presents problems such as colonialism, rote learning, the import of foreign education, and the non-use of local languages. These issues are responsible for social inequalities as well as the failure to produce thinkers who are capable of addressing any of the societal problems that exist currently.

The clear integration within this paper emphasizes the potential of Critical Peace Education and decolonial thought to address these enduring challenges. In that sense, the promotion of indigenous viewpoints and the reclamation of social pride advance the cause of a more progressive educational engagement. For instance, local histories and local knowledge may be used in the curriculum, which may contribute to making children interested in their cultural identity and the pride of the nation.

It is suggested that an examination should be made of how it is necessary to phase out memorization in learning and introduce learning that is directed towards inquiry. This alteration helps in providing a just system and, at the same time, assists the learners in thinking and addressing social problems. If reforms are not made, the education system will be likely to churn out people who do not have a sense of their cultural background and who are not prepared to help advance society.

The consequences of not dealing with these issues are severe since they go on to affect the future generations of Filipinos and the unwanted social inequalities taking root. Addressing these challenges beyond rhetoric speaks to taking some of the recommendations that follow. Relevance for research curriculum: The teaching of the indigenous or local histories of the people should come first in the education system. This will enable the learners to appreciate who they are and, therefore, their culture.

Encouraging Critical Pedagogy: It is imperative for teachers to use how people can think and relate to issues and actively participate in the subject matter with the students. That is why enhancing education instruction goes beyond and takes the students a step further in how education is viewed.

Language Svstem Development: Mother Tongue Based Education. This is very essential in avoiding the extinction of traditional languages and cultures. This means that children will not forget their cultural background and will speak English as well as Filipino.

Fair Distribution of Resources: It is important for the managers to think of the proper distribution of resources where there will be appropriate allocation of funds for public schools for all the children, thus eliminating the consequences of the economically stratified society. Doing these shall allow the educational system in the Philippines to be fairer, more supportive of its people, and ultimately more productive. This transformation shall position the students as active members of society's aspirations for a just and fair nation, a transformation in which Constantino's ideation of an educational process free from social oppression comes to fruition.

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