Indegenous People

Philippines
The Philippines is home

around on
 110 Indigenous peoples
communities
 Approx., 15 to 20 million in
population
 More than 60% in Mindanao
 30% in Luzon
 10% in Visayas
While in verifying in ways of life

and cultural heritage, they share
similar experiences of
discrimination and
marginalization.
In 1997
Philippine Government
passed the indigenous
Peoples Rights Act
or Republic Act 8371 that
recognizes and protects
the rights
of indigenous
communities. Its effective
implementation, however,
Is still to be seen and
asserted by indigenous
communities.
1980’s
The various forms of interventions done
by IPA’s and religious Congregations
were any or a combination of the
Following:
 Teaching basic literacy-numeracy to
children and adults based on
mainstream approaches, methods and
content (BASIC LITERACY)
 Provision of adult-based trainings
based on mainstream approaches and
content (LIVELIHOOD EDUCATION)
 Provision of school supplies,
scholarships, tutorials (SUPPORT TO
ENTER SCHOOL)
 Provision of infrastructure, personnel
(usually lowlander), curriculum
evaluation tools, books and school
calendar based on mainstream
education system (SCHOOL BUILDINGS)
Reason for Education
intervention are the
following:
 They need to understand the
system of transacting business in
the marketplace.
 The need to read street signs,
newspaper and legal documents,
and to vote and participate in
activities outside their
communities.
 The need for another livelihood
options because the community’s
resource base (finding
employment)
 The need to access health services,
and going to school is equated with
being ‘educated’ and education
means liberation from poverty
Indigenous People
Experiences in
Education
School as a venue of
discrimination
 Prejudice
 Financial inadequacy
 Comprehension difficulties
Adjustment difficulties
Impact on Mainstream
School System
 Alienation of indigenous youth
from their own communities,
heritage, culture and history
 Misuse and abuse of cultural
practices, and dying indigenous
knowledge systems and practices
(IKSPs)
 Graduates or schooled youth
leaving the community or abusing
the ancestral domain
 Continued marginalization of
communities.
 Dying spirit of tribe
Culturally-Sensitive
Educational Interventions.
 Indigenized formal education
 Use the local language when
appropriate ( as against the use
of Filipino or English Language
as the sole mediums of
instruction)
 Discussion of concepts with
local situations or examples
(e.g., fermentation and wine-
making, counting and simple  Addition of underlying values like
weaving, etc.) identity and self-determination
 Inclusion of local knowledge in  Addition of local topics to particular
the topics (e.g., local subjects (e.g., indigenous music class
identification system or animals aside from the usual instruments
and plants, or land and water taught)
forms)  Inclusion of elders or experts from the
community as resource persons for
some topics (e.g., for indigenous
musical instruments or weaving)
Indigenized Alternative
Learning Systems
Curriculum
The ALS curriculum is applied to
the indigenous education
programs with innovation
consisting of the use of
indigenous learning and teaching
techniques (i.e., more group
work, use of the outdoors as
venues for lessons ) and
increased use of indigenous
The Sentrong Paaralan ng mga Agta in
materials for teaching aids.
Nakar, Quezon under the support of the
Prelature of infanta uses this curriculum
Own System
1. The community decides on
their school’s overall
direction management
concerns and key content
that should be part of the
curriculum.
2. While financial resources
usually come from
benefactors and/or funding
agencies, the community
participates in the setting-up
of the school and provides 4. The architecture of the school building
counterpart resources for the is pattered after the indigenous
construction of school architecture in the community.
facilities like labor, food and 5. The management of the school includes
construction materials. the local organization of the tribe or
3. Local Materials are used in community.
setting up the facilities, like 6. Community disciplinary procedure are
grass for rooting, etc. used in maintaining discipline among
the students.
7. Indigenous teachers are
prioritized in selecting
teachers.
8. The curriculum design is based
on the flow of the community
life in such a way that topics
are discussed in direct relation
to community activity cycles.
9. Some communities modify the
school calendar (without
decreasing the required number
of schools days) to take into
consideration local climate
10.Indigenous materials are used as patterns, thus avoiding
teaching aids as appropriate. absences due to rains, flooded
11.Indigenous teaching and learning rivers, etc.
methods are incorporated as
teaching methods.
To reach these goals. Indigenous
An Education System peoples education should be founded on
Appropriate to Indigenous the following:
communities.  CULTURE (as process and product
 HISTORY (life-stories woven into the
tribe’s story, woven into the bigger
Philosophy story of nation and the world)
 HERITAGE ( a sense of being a
To instill mainstream competencies descendant and ancestor)
and learning process, and getting  SPIRITUALLY (expression of faith life,
them assimilated in mainstream values and beliefs.
society, the end goals now are to
nurture their sense of
identity/indigenous personhood
and instill competencies and
learning process both from their
system and the mainstream to
enable them to assert their rights
and self determination.
Teaching and Learning
process
 Revealed knowledge(dreams, etc.
.), ancestral domain, and elders
as teachers.
 Tribal Language
 Community teaching learning

process complemented by
mainstream ones.
 Indigenous communities have a
The Indigenous Peoples
system of education. Education System
Each tribe in the country has a
system that started since time immemorial
of transmitting knowledge and forming the
youth to become responsible human
beings.
 Learning is everywhere and at every
moment.
This similar to the ‘lifelong
learning’ concept in education circles
today. This indigenous education system
that has been practiced for centuries has to
be recalled by indigenous communities. In
some tribes, learning venues or institutions
are also present like the dap-ay (for males)
and ulog (for females). These are venues
for youth to gather and, in interaction with
the elders, learn about community
dynamics and practices.
Indigenous People
have a curriculum
too
The Indigenous peoples have
a sequences of content and
competencies to be taught
based on the stage of growth
to the person.
Indigenous education
therefore has a curriculum,
which varies depending on the
situation of the tribe.
Indigenous books and knowledge
storage system.
 The elders are the repository of
knowledge. Their memory is the
library of indigenous
communities.
 Knowledge is also stored in
songs, chants , dances, rituals and
day to day activities of the tribe.
 Day to day living and the cycle of
life of the community was the
ultimate repository of knowledge,
for it was in living the knowledge
that its remembrance and storage
were ensured.
 Another repository of knowledge
is called cellular memory (One
example is the competency, which
evolved through the centuries of
making rice terraces, of
indigenous communities of the
Cordillera mountains)
Evaluating learning
indigenous peoples
have exam too
The elders see

application of
knowledge as the test
in itself, with the
outcome being the
indicator of degree of
knowledge gained
depending on the tribe,
there are indicators of
mastery. The part of the
body hit by a trap, for
example, shows how
skillful a Mangyan
hunter is in making the
Another indicator of learning was the capacity to
trap.
teach others. Some tribes have titles for the
experts in their communities equivalent to today’s
Master and PhD degree.
Teaching-learning
Strategies
Among tribes, there are some
common teaching-learning
strategies such as
demonstration, actual activity,
apprenticeship (for specialize
roles like healer and shaman)
and direct instruction
The key concerns on
indigenous peoples
education
 There is need to consciously

affirm indigenous peoples sense
of personhood and reflection.
Learning indigenous competencies
does not necessarily translate into
a deep sense of indigenous
peoples identity.
 The indigenous communities
recognize the need to document
IKSPs that are almost forgotten.
CONCLUSION
Culture is at the core of being a human,
an expression of how we have
encountered god through life question,
It contains the blessing or graces of god
to a people which, if nurtured well,
make us able to share these blessings
and graces with each other. In the case
of our indigenous brothers and sisters,
they have shared their blessings with us
but were abused, neglected and
ridiculed in return.
We hope to continue journeying with our indigenous brothers and sisters

as they articulate and define an education system that will once again
nurture their tribe, communities and culture before it too late.
MAYONG AGA (Batoanon)
MADAKEL A SALAMAT (Maranao)
MUYANG KALDAW (Agutaynen)
MASAMPAT E ABI ABI (Agta)
MARHAY NA (Bicolano)
MAAYONG ADLAW (Bantayanon)
MAHAMPAT UMABIYAK (Ayta)

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Philippines

The Philippines is home

While in verifying in ways of life

 Community teaching learning

The elders see

 There is need to consciously

We hope to continue journeying with our indigenous brothers and sisters

MADAKEL A SALAMAT (Maranao)

MUYANG KALDAW (Agutaynen)

MASAMPAT E ABI ABI (Agta)

MAAYONG ADLAW (Bantayanon)

MAHAMPAT UMABIYAK (Ayta)

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