A Qualitative Study of the Implementation of an Indigenous People Education Program in the

Philippines

By

Terrance McCarthy

Submitted in partial fulfillment

of the requirements for the degree

Professional Education

Supervised by

Queenie Jane Simela

Don Carlos Polleticnic College

August 2017
 ACKNOWLEDGEMENT

I dedicate this study to my husband , Rexon Rey, and to our son, Deighlan. I am forever
grateful for their unconditional love, support, and encouragement throughout the entire
dissertation process. There were many times that I did not think I could make it, but you were
always there to help me through the many challenges. I strive to be a better wife, mother, and
person because of the two of you. I am also appreciative of the support from my extended
family and friends throughout this dissertation process. I am blessed with parents who
modeled hard work, perseverance, and laughter, even during the most trying times. I also
have been blessed to my dissertation chair, Dr. Cianc. Your patience, support, and feedback
have been instrumental in the completion of this dissertation and my growth as a researcher. I
am thankful for the love, inspiration, and encouragement that I draw from my grandmother
Teofela. Lastly, to our Almighty Father who gave my life and family. Thank you Lord for all
the goodness and for taking me away from any harm throughout making this dissertation.

TABLE OF CONTENTS
Title page
Acknowledgement
Table of contents
Abstract
Introduction
Background of the study
Statement of the problem
Objective of the study
Significant of the study
Scope and Delimitations
Definition of Terms
Review of Related Literature
Methodology
Results and Discussion
Conclusion
Recommendation
References
 BACKGROUND OF THE STUDY

Education empowers people in all aspects of life. The government of Philippines

adheres to the significant role of education as embodied in its 1987 constitution. It envisions
Filipino citizens, including indigenous communities to obtain quality education.

The Philippines is home to around one hundred ten indigenous peoples communities
numbering between fifteen to twenty million. They are located in different parts of the
country, with more than 60% in the Mindanao Island, around 30% in Luzon Island, and less
than 10% in the islands of the Visayas region.

1997, the 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. While there are no definite statistics and figures to give the accurate number of
indigenous peoples communities reached by the public school system of the country, it is safe
to say that schooling is still inaccessible to many of these communities. Many institutions
have failed in the education of indigenous people. Some of the causes of the failure in
educating indigenous people seem to be similar in studies conducted in different countries.
Some of the causes include lack of contextualization of the lessons, lack of connection
between school and the indigenous community, lack of integration of indigenous cultural
values in the classroom, lack of understanding of the way indigenous people learn, and lack
of understanding of indigenous people’s needs, lack of vision for their empowerment, lack of
understanding of the support system of indigenous learners, among others (Fiagoy, 2000; The
United Nations Permanent Forum on Indigenous Issues, 2010).

Despite the challenges that have been reported in research on the education of
indigenous people, there's still an importance of studying the educational system of
indigenous people. With that the researcher prompted to conduct this study, primarily
concerned with the implementation of indigenous people education. This qualitative study
highlights the educational system of indigenous people in the Philippines.

STATEMENT OF THE PROBLEM

The study pursued the following inquiries:

1. What is the importance of implementing education for indigenous people?

2. How is indigenous people education implemented, monitored, and evaluated?
3. What are the outcomes of implementing education for indigenous people?

This study was designed to answer these three research questions to expand knowledge on the
implementation of indigenous people education. Moreover, this study was designed to
provide ideas on how indigenous

OBJECTIVE OF THE STUDY

A research study designed to identify factors that affects the implementation of indigenous
people education in the Philippines.

Specifically:

 To know the importance of the implementation of education for indigenous people.

 To understand how indigenous education implemented, monitored and evaluated.
 To assess the knowledge, attitude and practices of indigenous people after education
being implemented.

SIGNIFICANT OF THE STUDY

The study intend to investigate and analyze the implementation of indigenous people
education program in the Philippines. The important of this study is the factors affecting the
education program for the indigenous people. By this study, the researcher will able to get
information on how was the education doing. The important of this study also include the
participants opinion and recommendations regarding these matter.

SCOPE AND DELIMITATIONS

The main focus of this study is to explore in the educational system design for indigenous
people. The concerned was only for the aim and objectives of the study. This study provide
information based on the primary and secondary sources of data.

DEFINITION OF TERMS

For purposes of these guidelines, the following terms shall be formulated to mean as follows :
1. Indigenous Peoples (IPs) – as stipulated in the Indigenous Peoples Rights Act (IPRA)
of 1997, Section 3(h), IPs or indigenous cultural communities (ICCs) refer to“a group of
people or homogenous societies identified by self-ascription and ascription by others, who
have continuously lived as organized community on communally bounded and defined
territory, and who have, under claims of ownership since time immemorial, occupied,
possessed and utilized such territories, sharing common bonds of language, customs,
tradition and other distinctive cultural traits, or who have, through resistance to political,
social and cultural inroads of colonization, non-indigenous religions and culture, became
historically differentiated from the majority of Filipinos.
2. IP Education (IPEd) Program – refers to the “program that supports education
initiatives undertaken through formal, non-formal, and informal modalities with emphasis on
any of, but not limited to, the key areas of Indigenous Knowledge Systems and Practices and
community history, indigenous languages, Indigenous Learning System (ILS) and
community life cycle-based curriculum and assessment, educational goals, aspirations and
competencies specific to the Indigenous Cultural Community (ICC), engagement of elders
and other community members in the teaching-learning process, assessment, and
management of the initiative, recognition and continuing practice of the community's ILS,
and the rights and responsibilities of ICCs” (Section 8.4, Implementing Rules and
Regulations of Republic Act No. 10533)

REVIEW OF RELATED LITERATURE

This chapter containing related review of education for indigenous people in the Philippines.

Indigenous Peoples Education

The Indigenous Peoples are a group of people who have continuously lived as organized
community on communally bounded and defined territory, have occupied, possessed
customs, traditions, and other distinctive cultural traits through resistance to political, social,
and cultural inroads of colonization, and became historically differentiated from the majority
of Filipinos (Republic Act No. 8371).

Likewise, indigenous peoples, known as first peoples, native peoples, are ethnic groups who
descended from and identified with original inhabitants of a region. They maintain traditions
or other aspects of early culture associated with a given region. Indigenous communities,
peoples, and nations have historical continuity with pre-invasion and pre-colonial societies
that developed in their territories, distinct from other sectors of societies prevailing in those
territories. They form non-dominant sectors of society, determined to preserve, develop, and
transmit to future generations their ancestral territories and ethnic identity for continued
existence as peoples, following their own cultural patterns, social institutions, and legal
system. They are vulnerable to exploitation, marginalization, and oppression by nation states
formed by politically dominant ethnic groups (Welker, 2016).

Situation of Indigenous Education in the Philippines

The Philippine archipelago is made up of 7,107 islands with a total area of 300,000 sq km. It
has a current population of nearly 88 million people, 75% of which belong to 8 major ethnic
groups and the remaining 25% are divided among different minor ethnic groups and
indigenous tribes. The country has more than 110 ethnic tribes and cultural communities
whose cultures and traditions are in varying states of extinction. These vanishing ancestral
traditions and customary laws used to define social relationships and values and promoted
efficiency of economic activities.

Unfortunately, environmentally devastating socio-economic ventures, large-scale

indiscriminate mining and industrial logging have brought incalculable damage to their
primary source of livelihood and cultural sanctuary. The consequent destruction of their
environment resulted in the further degradation of ancestral cultures which are largely shaped
by the indigenous people's interaction with the natural elements. This resulting loss of their
cultural identities, coupled with the devastation of their environment, have resulted in the
serious economic displacement and cultural disempowerment of these communities. Tribal
communities in various geographical areas are thus among the most impoverished and
marginalized sectors of Philippine society (ACPC 2005).

Though the Philippine republic has been in existence for more than 100 years, it has only
been since the late 1980s and the 1990s that the government sought to address the plight of
the indigenous peoples.

The Indigenous Peoples Education Curriculum Framework in the Philippines

The Indigenous Peoples’ Rights Act (IPRA) of 1997 expresses indigenous peoples’ protection
to their ancestral domains; preservation, development, and protection of their culture and
integrity; enjoyment of human rights; and maximum participation in the direction of
education, health, and other services. The right to quality education is likewise ensured in the
Act. It directs indigenous communities to see their significant role in the society, accept and
adopt educational and cultural trends and development relevant to their present
context.Abayao (2014) claimed that Indigenous Peoples’ Core Curriculum is concerned with
cultural grounding of IP education in specific ancestral domains, and promotes cultural
diversity in the educational system. The framework contextualizes education of IPs’ vision for
their communities as well as their individual and collective thought of existence affirming
their vision for self-determination. A DepEd order (No. 32, s. 2015) seeks to guide schools
and other education programs in their engagement with indigenous communities in
contextualizing the K to 12 curriculum grounded on their educational, social, and cultural
contexts.

The same order further articulates that for indigenous communities, the curriculum should
include ancestral domain, community’s worldview, and cultural institutions. The community’s
expression of spirituality and cultural identity are respected and strengthened. Mother
Tongue-based Multilingual Education (MTBMLE) is an inclusion for regeneration and
enrichment of Indigenous Knowledge Systems and Practices (IKSPs) and Indigenous
Learning Systems (ILS) by using indigenous language. The teaching-learning processes of
indigenous communities matched with DepEd’s IPED curriculum which envisions education
as generally enabling, ensuring, and enhancing, is a tool for continued vitality of indigenous
peoples’ ancestral domains and heritage (DepEd-Bureau of Alternative Learning System,
2006).The curriculum meets learning needs of indigenous peoples. The commitment and
participation of IP leaders and elders is sought in designing learning content, activities,
materials, and assessment tools. In fact, DepEd ensures that standards and competencies
appropriate to indigenous context are deliberated and adhered to for lively and meaningful
curriculum delivery.

The Indigenous Peoples Curriculum in the Philippines In response to Education For All
(EFA) program, DepEd through the Bureau of Alternative Learning System (BALS)
developed a curriculum designed to meet the learning needs and preferences of indigenous
peoples and marginalized learners. The IP curriculum is implemented by the ALS group to IP
learners. The goal of the curriculum is to attain functional literacy. The learning competencies
are drawn from ALS curriculum for elementary and secondary levels and the curriculum
content is based on Indigenous People Rights Act (IPRA) or RA No. 8371. The IP curriculum
reflects the core areas of IPs’ daily concerns. Luistro (2010) expressed that the curriculum
focuses on family life touching the life span of IP from birth to death. It delineates the
varying roles of family members and how these affect the individual and the whole ICC in
their respective domains. It also deals on health, sanitation, and nutrition featuring indigenous
practices, knowledge, and local beliefs on hygiene, health, and food. The core area discusses
common ailments and health issues confronting IPs brought by their unique geographical
locations and situations. Civic consciousness highlights rich worldview of IPs from their life
ways, identity, and history. It is full with their aspirations, needs, and sentiments as a people.
Economics and income relates to IPs’ forms of earning a living and caring for their communal
source of life and livelihood while environment centers on IPs’ communion with nature. It
stresses their strong attachment to the environment. The core learning competencies are
reflected in the learning strands of IP curriculum. The communication skill strand, aims to
develop the ability of IP learners to access, critically process, and effectively make use of
available information in a variety of media to be able to: a) function effectively as a member
of the family, community, nation and the world; and b) actively participate in community and
economic development. The problem solving and critical thinking strand aims to mark IP
learners be aware of their own thinking, make critical and informed decisions, defend their
ideas, evaluate the ideas of others, and strive for new ways of solving problems. With the
development of these skills, IP learners will be able to enhance their personal social
effectiveness and improve the quality of their lives. The development of self and sense of
community strand, helps IP learners acquire a positive sense of self and a sense of community
that leads to the development of their potentials and enable them to live harmoniously
together and with others. Practice of ecological sustainable economics helps IP learners
achieve responsible well-being and ensures active participation in the economic life of the
community. Its framework rests on the understanding that any human community’s life and
existence is anchored on the well-being of the ancestral domain on which the community
depends. The last strand, expanding one’s world view, provides an atmosphere for IP learners
to appreciate and practice freely

METHODOLOGY
Research Design
The study is a qualitative one. (Fraenkel, 1994) affirmed that qualitative research investigates
quality of relationships, activities, situations, or materials. Intensive document reviews and
interview were done for a relevant indigenous people education program in the Philippines.

Sampling Procedure
Purposive sampling was employed. One person was picked out as participants. The interview
questionnaire was prepared ahead the schedule of interview to insure that the information
needed will be obtains.

Participants
The participants included only one interviewee from Kitaotao, Bukidnon. The researcher only
get one participant since direct or interview method has been used.

Instrument
The present study investigated and analyzed the implementation of education for indigenous
people; hence, the instrument being used was direct or interview method. Using this method,
the researcher get the accurate answers or responses since clarifications can be made if the
interviewee does not understand the question.

Data Collection
The researcher met personally the interviewee in Kitaotao, Bukidnon on February 4, 2020.
The researcher discussed the purpose of the research, nature of the study, and in depth
interview were conducted with the interviewee. To collaborate with the primary source of
data, the secondary data was being considered. It involves other information that was
gathered from the internet, books, encyclopedia, journals, magazines, thesis and dissertations,
as well as researches conducted by other individuals.

Data Analysis
Descriptive analysis was applied. It examined in depth purposive questions to better
understand a phenomenon. It involves a deep understanding through multiple types of data
sources.

RESULT AND DISCUSSION

In this chapter the results of the study are presented and discussed with reference to the aim
of the study, which were to know the importance of the implementation of education for
indigenous people, to understand how indigenous education implemented, monitored and
evaluated, and to assess the knowledge, attitude and practices of indigenous people after
education being implemented.
As stated in the previous chapter, in depth interview was being executed. Interview
questionnaire was carried out to find out the factors affecting the implementation of education
for indigenous people. An interview schedule was used to collect data for the study. The
result obtained were discuss This schedule comprised of background information, awareness
scale, symptomatic problem list and other open as well as close ended questions. The results
obtained were put through statistical analysis and are presented in this present chapter. For
the better understanding the results were presented through descriptive analysis. The
researcher hereby discuss that the importance indigenous education specifically focuses on
teaching indigenous knowledge, models, methods, and content within formal or non-formal
educational system. The growing recognition and use of indigenous education methods can
be a response to the erosion and less of indigenous knowledge through the process of
colonialism; the department of education (DepEd) that instituted a national indigenous
people education LPEP) program pursuit of the National indigenous peoples education policy
framework based on DepEd Or. No. 62,s. 2011 entitled adopting the National indigenous
people IP education policy framework and Public Act (RA) No. 10533, the enhanced Basic
education Act of 2013. In support to DepEds plans and priorities on IPEd, the enclosed
implementing guidelines on the allocation and utilization of the Indigenous People Education
(IPEd) Program Support Fund (PSF) for Fiscal Year (FY) 2016 budget shall be provided to
selected regions and schools divisions to effectively implement the program, subject to the
guidelines on the availment, release, utilization and liquidation; Today, the improved state of
education for indigenous people has its foundations in the resiliency of indigenous
communities and social justice movements advocating for inclusion and change(Barnes,
2008). Indigenous people in educating the children, youth, adults and elders have the
opportunity to develop their gifts in a respectful space. It means that all community members
are able to contribute to the society.(Iseke, 2010)

CONCLUSIONS

From the lessons learned in this study, the following conclusions can be drawn.

The Indigenous Peoples Education (IPEd) Program is DepEd’s response to the right of
indigenous peoples (IP) to basic education that is responsive to their context, respects their
identities, and promotes the value of their indigenous knowledge, skills, and other aspects of
their cultural heritage.

Specifically, the objectives of the IPEd Program are the following:

a. make the curriculum culturally responsive to the specific community context of IP learners;

b. build the capacity of teachers, school heads, and other concerned personnel at different
levels of governance in implementing culture-based education for IPs;

c. support the development of culturally appropriate learning resources and learning

environment responsive to the specific community context of IP learners;

d. strengthen the policy environment supportive of IPEd; and

e. address the learning needs of IP learners who lack access to basic

education services.

RECOMMENDATIONS

On the basis of present study some recommendations are drawn as follows:

 Indigenous people should undergo schooling because they will be molded through
education. And they further enhance their knowledge, and able to know more about
their rights.
  As reflected in the Indigenous Peoples Rights Act or Republic Act 8371 that
recognizes and protects the rights of indigenous communities, the Philippine
government should insure the accessibility of schooling in some indigenous
communities.
 Indigenous people should be treated equally and fairly. Because it is one way to show
our respects to them regardless of their beliefs, culture and practices.

REFERENCES

Abayao, L. (2014). The Philippines indigenous peoples’ core curriculum. UP Forum.

Retrieved from http://www.up.edu.ph/the-philippines-indigenous-peoples-core-curriculum/.