Educational Spaces for

Indigenous People
Research Study & Discussions

Group 10:
Ebio, Kim Harold M.
Peru, John Patrick
Placido, Allychia Lhou
Valerio, Lenard Charlinn Richard

Architectural Design 4
Submitted to: AR 202- ARCH22S6
Ar. Bernard Joy Diones 02/24/2022

“I accept responsibility for my role in ensuring the integrity of the work submitted by the group in
which I participated.”
 I

Table of Contents

Title page .

Cover page

Table of Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I

Overview . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . II

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg.1

Scope of the Study. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg.2

Objectives of the study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg.2

1 Tradition,Heritage ,Culture & Ecology. . . . . . . . . . . . . . . . . . . . . . . . . . . pg.4

1.1 Tradition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg. 5

1.2 Culture . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg. 5

1.2.1 General Material Culture. . . . . . . . . . . . . . . . . . . . . . . . pg. 5

1.2.2 General Sociological Culture . . . . . . . . . . . . . . . . . . . . . pg. 5

1.3 Ecology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg. 5

1.4 Heritage. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg. 5

2 Geographical Location, Population Data & Demographics. .. . . . . . . . . . . . . . pp. 6-17

2.1 Geographical Location. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg. 6

2.2 Population Data & Demographics . . . . . . . . . . . . . . . . . . . . . . . . pg. 6

3 Difficulties & Issues . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg. 19

3.1 Militarization of Lumad Lands. . . . . . . . . . . . . . . . . . . . . . . . . . . pg. 6

3.2 Resistance to change, New Technology . . . . . . . . . . . . . . . . . . . . . . pg. 6

 II

4 Educational Spaces . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg. 19

4.1 Minimum Performance Standards and Specifications

(MPSS) for DepEd School Buildings . . . . . . . . . . . . . . . . . . . . pg. 6

4.2 Special Alternitive Education for Indigenous People. . . . . . . . . . . . pg. 6

5 Design Analysis,Discussion & Conclusion . . . . . . . . . . . . . . . . . . . . . . . . pg. 19

5.1 Form Study. . . . . . . . . . . . . . . . . . . . pg. 6

5.2 Space Allocation. . . . . . . . . . . . . . . . . . . . pg. 6

References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . pg. 19
 III

Overview
Indigenous people are the native people of a land,
 pg. 1

Introduction

The Philippines acknowledged the needs of the Indigenous people in the country, by
promoting and protecting their right to education however, there could still be a lack of
educational equality between regions. Although the government altered numerous laws,
policies, and statutes to cater to the lack of awareness of Indigenous People’s education
assistance as a response (Eduardo 2021, Gabriel 2021), it is still visible from their lower level
of student performance what they need. They lack the necessary resources and facilities to
cater to their educational demand. The Lumads have been settling in the mountains of
Mindanao to preserve their cultural identity away from other communities as their location is
far from urban areas. It could be a reason why it is hard for the government to address the
actual needs of the students in these areas. They may have published numerous laws to
protect and promote Lumad's right to education, but teachers, students, and parents still feel
the lack of educational assistance from the government. They need a safe facility to learn on,
teachers to teach the students, and other learning materials. This research leads to our goal to
design a safe and engaging learning facility for the Manobo Lumads living in the mountains
of Mindanao.
 pg. 3

Tradition,
1 Heritage, Culture &
Ecology
Manobo Lumads

The Manobo are several people groups who inhabit the island of Mindanao in the Philippines.
They speak one of the languages belonging to the Manobo language family.Their origins can
be traced back to the early Malay peoples who came from the surrounding islands of
Southeast Asia.In the Philippines, indigenous cultural communities (ICC) are about ten
percent of the national population, known as cultural minorities. They are small groups that
being discriminated against since modernism started and pushed to hug the Christian culture
making it hard for them to protect their cultural identity and ancestral domain.

Lumad is a Bisayan term for “native” or “indigenous” and a non-Muslim or non-Christian

group, although “the orientation of their cultural developments … appears to be toward the
Muslim groups” (Jocano, 1998). Lumad started
from 15 groups to more than 18 other ethnic
groups in the Mindanao to differentiate
themselves from the other Mindanaons, Moro or
Christian. The term “Lumad” was accepted to be
used when the Cory Administration published the
R.A. 6734, wherein the word was used in Art.
XIII Sec. 8(2) as a way to discern them from the
Bangsa Moro.
One of the Lumad groups known is the Manobo,
a Hispanicized spelling of the endonym “Manuvu”
meaning “person” or “people” derived from the
root word tuvu which means “grow/growth”
although its etymology is obscure. The Manobos are known to hold Austroasiatic ancestry
and speak a language belonging to the Manobo language family. This tribe are likely to have

the most diverse ethnic groups in the Philippines having eight groups: the Cotabato Manobo,
Agusan Manobo, Dibabawon Manobo, Matig Salug Manobo, Sarangani, Manobo of Western
Bukidnon, Obo Manobo, and Tagabawa Manobo. They inhabited core areas of Sarangani
Island and Mindano mainland in the regions of Agusan, Davao, Bukidnon, Surigao, Misamis,
and Cotabato.

The Manobo’s way of living in agriculture, lumads who are inhabiting the southern highland
ranges are swidden farmers and they also do trading. The Cotabato group called this farming
system “kaingin”, a practice in which the fields are supposed to remain fallow for certain
periods for them to do rotational farming from place to place. The Agusan Manobo practice
slash-and-burn and trade with neighbors like the Cotabato.

The Manobos practiced sharing resources within the community as their way to show their
respect for the sacredness of the land and nature believing this will help them build a
relationship with their environment.
 pg. 5

1.1 Tradition
As per oral tradition, the Manobo were led by two brothers: Mumalu and Tabunaway, and
they lived near the present site of Cotabato City by the Banobo creek, which flowed into
the Mindanao River. The Manobo cluster includes eight groups: the Cotabato Manobo,
Agusan Manobo, Dibabawon Manobo, Matig Salug Manobo, Sarangani Manobo, Man
The names of the groups are frequently associated with political boundaries or geography.
The eight Manobo groups are all quite similar, with only speech and few cultural features
separating them.The color of the jacket's body, along with the color of the matching skirt
or trousers, denotes the tribal group to which the wearer belongs. The Manobo's religious
beliefs concentrate around a plethora of invisible spirits meddling with human lives. They
think that these spirits can infiltrate human actions in order to achieve their objectives. It
is also thought that the ghosts have human traits. They have both good and terrible
qualities and can elicit both rage and pleasure. Every civilization has faith in a single

great spirit. This tremendous spirit is frequently seen as the figure of creation. It is

widely held that a Manobo hunter will be killed by his own hounds or prey if he does not
first seek permission from Lalawag, the deity of all woodland games, before embarking
on a hunting excursion. The Samayaan is a native rite in which omens are read in relation
to the many stages of the farming cycle: clearing, planting, growing, and harvesting.
Throughout the year, the elders of the Manobo tribe seek for the star-lit sky to identify the
season of planting, harvesting, fishing, and hunting.

1.2 Culture
Agriculture is the most typical way of life for the Manobo. Unfortunately, their farming
methods are primitive. The Cotabato employ an agricultural system known as kaingin.
This is a method of allowing fields to lie fallow for extended periods of time so that
agricultural areas can be moved from one location to another. While the religious
traditions of the Manobo differ slightly, there appears to be at least one common thread
that binds them all together.
 pg. 6

1.2.1. General Material Culture

Dwellings.-The Manobo chooses a spot for a house. certainly sanctioned by supernatural

agencies, which is extremely significant because of its fertility, it is good for agricultural
reasons, and because of is strategic location, for defense He then constructs an simple,
square, one-roomed structure with a height ranging from 1.50 to 2.50 meters up to 8 m
from the earth Normally, the house measures about 3 out of 5 Posts that are typically low
in weight and range in number from four to eight. and sixteen, which support the floor,
roof, and intervening elements. TheThe materials are all rattan-lashed and rarely contain
anything.nonetheless, light items gathered in the immediate proximity The ground flooris
composed of palm or bamboo slats, and the roof is covered with The walls are light,
horizontal, and overlaid with palm leaves. poles placed to roughly the height of a sitting
person's shoulders on the ground The area between the tops of the walls and the roof.
consists of a continuous window This open area above the low is referred to as the During
a brawl, the inmates can shoot their way through the home wall. arrow in any direction at
the opponent

The single ceilingless space houses the kitchen, bedroom, and bathroom.reception area
There is no furniture or decorating. Scatteredsurrounding or hung up, particularly around
the fireplace, are the simple domestic utensils, as well as the objects that make up the
Weapons, baskets, and a sleeping pad belonged to the owner. On The hearth frames are
located on the floor farthest away from the entryway. or more, as well as the stones that
hold the cooking pots. A round log with roughly equidistant notches leading from one end
to the other.The visitor is admitted into the room through the ground up to the tiny
entryway.house.

1.2.2 General Sociological Culture

Domestic life; marital relationships.-In selecting a wife, theTo a large extent, man is
governed by the wishes of his relatives, yetbThe woman is left with no choice. There are
no premarital relationships.between the couple, as well as the marriage contract and any
arrangements being made by their respective kin Typically, the transactions Years are
covered. The woman's relatives seek a sum of money from her.that is nearly entirely
made up of worldly goods-slaves, pigs, bolos, and spears-that is almost entirely made up
of slaves, pigs, bolos, and spears Payment is impossible. On the other side, the man's
 pg. 7

relatives Strive to cooperate, but use all measures necessary to acquire the friendship of
the other party, resulting in a more considerate demand

Pregnancy, birth, and childhood-There is a strong desire to have children.strong. As a

result, voluntary abortion and infanticide are unheard of.In the instance of involuntary
abortion, which is rather common, The fetus is either hung or buried beneath the house.
When a child As the baby grows in the womb, the mother goes through a process.
massage at the start of each lunar month

Parturition occurs nearly invariably without difficulty.The mother usually cuts the
umbilical cord with a bamboo sliver. sits up "to prevent afterbirth reflux into the
womb,"The youngster has been bathed, and the operation is complete. Suppose the
mothercannot breastfeed her infant, it is fed rice water and sugar canejuice and other light
foods, however it is not given to another to suckle The woman is up and about just a few
days after giving birth.her efforts Soon after the delivery, a little party is held In exchange
for her services, the midwife is given a small guerdon. Without any ceremony, the kid is
named after an ancestor.or suggestive of something that occurred at the time of birthHe is
treated with tremendous affection and without restraint.As he grows older, he learns about
the forest and its inhabitants.He is a full-fledged little man at the age of fourteen. If the
child is a boy,girl, she assists her mother from the moment she is ableto be of any
assistance

Social and family delight -t Music, both instrumental and vocal,.and dancing are two of
the most popular forms of domestic entertainment.There are numerous types of
instruments, which I shall discuss in more detail later.the importance and frequency with
which they are used The percussion,the gong, four different types of flutes, four different
types of guitars, a violin,as well as a Jew's harp The instruments, with the exception of the
first two,are constructed of bamboo and are, in every way,Primitive in every way. The
strings are made of vine, bamboo, or silk. fiber abaka

1.3 Ecology
The Manobo's social life is patriarchal. The husband is the family's head. Polygyny is
common and permitted based on a man's wealth. The Manobo groups' political
frameworks are all very similar. The tribe is governed by a ruler known as a sultan. The
royal and non-royal classes are beneath him. Only members of the royal classes are
 eligible to ascend to the throne. Non-royal classes are subject to the power and authority
pg. 8
of the royal classes. The political and social components of life are frequently
intertwined. Whenever a marriage is negotiated, both the bride and groom must employ
the local datu to make all of the arrangements.
The Manobo inhabit and have evolved to a variety of ecological niches ranging from the
coastal to the rocky mountain peaks of Mindanao's innards. The many subgroups are
widely spread across Mindanao, adapting to varied environmental niches to form self-
contained versions of a generalized civilization. All of the subdivisions, however, are
upland in orientation. Rice, corn, legumes, yams, and sweet potatoes are commonly
multicropped and intercropped. Hunting and food collecting boost agricultural
productivity.

1.4 Heritage

Water remains relevant within the cultural traditions of Mindanao's indigenous peoples,
partly for its agentive and configurative powers. the sphere and archival data from the
Higaunon group of northern Mindanao demonstrate that water remains a hermeneutic for
the ways Lumads locate themselves in respect to other ethnic groups, the state, modern
Filipino society, and their own cultural traditions. Higaunons fundamentally visualize
their landscape, their present, and also the remembered past in respect to bodies of water.
Rivers, particularly, are relevant because they not only symbolize to Higaunons and other
Lumads their own place identities, they also validate their prior occupation of, and thus
ownership of, the land, especially in reference to dumagat newcomers. Primal ties to
specific rivers substantiate modern political claims to ‘indigeneity’ by Lumads, despite
the actual fact that their own oral traditions document an extended and culturally
productive history of migration and resettlement. Thanks partially to ancestral narratives
within which the ocean is that the threshold between the familiar and therefore the
unknown, the symbolic contrast between fresh and salt water has since become so
profoundly essentialised and moralised in Higaunon political discourse that claims to land
are routinely argued on moral and ethical grounds the maximum amount as they're on
legal grounds.
With reference to inter-Lumad relations, proximity to specific rivers was once the
foremost common feature of indigenous settlements in pre- and early colonial Mindanao.
Rivers were the key to naming and differentiation between otherwise very similar
population groups. within the present day, rivers still mark place identity by drawing not
only on actual geography but also on memory and oral traditions of which rivers one's
ancestors ‘came from’ however way back. For the Higaunon, these place identities
provide anchors not just for nostalgia and familial sentiment, but also for political
authority, with precedence in each talugan given to members of the ininay daw inamay or
founding families who made a ‘place’ out of every location. during this way, the
landscape structures political legitimacy and, in turn, governance. Despite the extent to
which outsiders – national and native governments, researchers, and NGOs – have carved
up the landscape over the past century or more, the Higaunon still identify themselves by
their ancestral riverine nomenclature, and also the legitimacy of authority figures is
conceptualised in line with indigenous place-making practices. Through their cultural,
historical, and genealogical relationship to rivers, the Higaunon are, in effect, resisting the
imposition of external governance by asserting their ‘countermaps’ (Palmer Reference
Palmer2015: 173) over the identical landscape.
 pg. 10

Geographical Location,
Population Data &
2 Demographics
Manobo Lumads

2.1 Geographical
Location
In terms of the ties and names of
the tribes that belong to this family
of languages, the Manobo are
possibly the most diverse ethnic
groups in the Philippines. The
present Manobo population live in
core areas stretching from
Sarangani island to the Mindanao
mainland in Agusan, Davao,
Bukidnon, Surigao, Misamis, and
Cotabato. According to a study
published in the journal NCCP-
PACT, their population was over
250,000 people. Because the
groups have such a wide range of
distribution, localized groups
Manobo is located on the island of
Mindanao at roughly 7.0908, 125.2426. At these coordinates, the elevation is calculated to be pg. 11

974.7 meters or 3,197.8 ft above mean sea level.

Figure 1.0
2.2 Population Data

According to the 2015 Census, as shown in figure 2.0, the age group with the most people in
Manobo is 10 to 14, with 412 people. The age category with the smallest population, on the
other hand, is 80 and older, with only 13 people.

When all age categories are included, individuals aged 14 and under make up 39.65 percent
of the young dependant population, which includes infants/babies, children, and young
adolescents/teenagers (1,123).
Those aged 15 to 64, roughly the economically active population and actual or potential
members of the labor force, account for 56.43 percent of the total population (1,598). Finally,
the old dependent population, which includes senior individuals aged 65 and up, accounts for
3.92 percent (111).

Figure 2.0
 Figure 2.1

According to the calculated Age Dependency Ratios, shown in Figure 2.1,there are 70 youth
dependents for every 100 working-age people in Manobo; 7 aged/senior citizens for every
100 working-age people in Manobo; and 77 dependents (young and old-age) for every 100
working-age people in Manobo. Youth Dependency Ratio: 70.28,Old Age Dependency
Ratio: 6.95,Total Dependency Ratio: 77.23,Median Age: 18.98.
 pg. 13

Difficulty &
3 Issues
Manobo Lumads

The Manobo Lumads are among the poorest of minority indigenous groups, Their location is
far from civilization so they have just a little access of social services including education,
healthcare. They have been forced to leave their land or ancestral domains and experiencing
militarization, discrimination, extrajudicial killings and forced closure of their schools many
of their land has natural resources, especially minerals by the government . Some of the
Lumad people was killed and many of them have been displaced and stayed in evacuation
centers where they and other victims of war are crowded into small spaces, lacking sanitary
conditions and food, and endure harassment by local police including sexual harassment.

3.1 Militarisation of Lumad lands

Decades later, the Lumad people remain steadfast in their campaign for the complete and
guarded governance of the lands passed to them by their ancestors.

The Lumad school is one in every of their points of unity, a centre of community defence.
Before, only 1 out of 10 Lumad children knew a way to read, write and count. While these
communities could have sustained themselves even without such skills, government agencies
and company entities took advantage of illiteracy to sneak in misleading contracts that tricked
elders into selling parcels of their land.

Taking development into their own hands, many Lumad communities established alternative
schools with volunteers and allied groups to secure the longer term of the subsequent
generations.These schools empower Lumad children to guard their lands and lives, frustrating
the attempts of the state to manage indigenous communities. And thus they became targets of
repression.Lumad school campuses, which numbered up to 215, are tagged as institutions
surpass communists. Students, teachers and even parents were maliciously labelled
 pg. 14

supporters of the party of the Philippines and therefore the New People’s Army, which the
state calls enemies of peace and order.

These haphazard and baseless accusations have resulted within the closure of most of the
Lumad school campuses and are the excuse used for the militarisation, harassment and other
state-led acts of violence that are rife within the Lumad ancestral domain.To condemn these
attacks and struggle for a life with dignity, Lumad communities, together with advocates and
allied organisations, are mounting the Lakbayan (‘people’s sojourn’) of national minorities
for self-determination since 2015. The protest caravan to Metro Manila was attended by over
2,500 members of assorted Lumad communities. Since then, UP has become the location of
the caravan.The makeshift Bakwit School was also established in UP Diliman, bearing the
campaign ‘og eskwela a puron,’ or ‘to school I wish’ within the Manobo language. As their
communities still be littered with soldiers within the countryside, Lumad students persevere
in their studies, their highest expression of protest against their marginalisation in Philippine
society.

VISITING LUMAD SCHOOLS. Military troops enter the varsity grounds of Han-ayan
Learning Center in Barangay Diatagon, Lianga, Surigao del Sur on May 20, 2020.The
pandemic hasn't halted the harassment of the Lumad, and their schools have taken the brunt
of it, with 178 of them closing since 2016, according to the Save Our Schools (SOS)
pg. 15
Network.

SOS Network observed 32 attacks on Lumad schools from March to May of this year.
According to Chad Booc, a volunteer teacher at ALCADEV Lumad School, these attacks
include forced closures, illegal arrests of children, and aerial bombs.

At least 16 of the 32 attacks on Lumad schools from March to May of this year were
documented examples of harassment and intimidation. Maricres Pagaran, project coordinator
of the Alternative Learning Center for Agricultural and Livelihood Development
(ALCADEV), was identified as a "communist recruiter" in a Facebook page post on May 16.
"Kamatuoran" means "truth" or "reality" in Bisaya.

ALCADEV is a Lumad school in Surigao del Sur that offers alternative education to
indigenous adolescents in the Caraga region. Pagaran called the charge a "desperate attempt"
to red-tag her and build the framework for a "worse attack."According to Valle, similar
occurrences of red-tagging increased throughout Mindanao during the epidemic. Posters
labeling Lumad teachers as terrorists were purportedly put up in Davao City in June. pg. 16

3.2 Resistance to change, new technology

Students put everything they've learned into practice in their separate plots, as well as on their
family farm at home. However, the new technology they introduced originally sparked
problems between the kids and their parents, who, opposed to the introduction of new
technologies in their farms, informed their children, "Lumaki na ang buto namin sa
pagsasaka." (We grew up farming.)" Among the "traditional farming" methods studied by
Sanchez and fellow Alcadev alumnus Richard Campos, 24, was the kaingin system, also
known as slash and burn farming. Both acknowledged that it was not sustainable, and that
their forest cover would have been drastically reduced by now if it hadn't been for Alcadev's
intervention, which taught them to establish a balance between maintaining the ecosystem
and sustaining their needs.

Their folks used to set fire to fallen leaves and plants. Mulching, on the other hand, taught
pupils not to do so and instead to use it to cover the top soil. Sanchez explained that this was
done to maintain the soil moist and plant-friendly. He went on to say that this way, they
wouldn't have to water the crops as frequently. They were also taught how to turn animal
manure into compost fertilizer, which their parents would ordinarily consider wasteful.

pg. 17

Alcadev students learn how to make natural pesticides instead of artificial pesticides in their
third year. Among their kitchen supplies were the elements for a natural bug attractant:
vinegar, sugar, and water. They place the solution near the crops to keep pests at bay.

would be drawn to it and ensnared In addition to onions and lemongrass, which are natural
insect repellents, they planted them near their crops.

"It was completely different from what we were used to, and it was difficult to implement."
Trifpss and Alcadev both made significant contributions to our community. "Sustainable
farming taught us that we can improve our lives without harming the environment or
animals," Campos said.
Students also create a planting plan for the entire year, which includes intercropping. They
used to only harvest highland rice once a year. However, with intercropping, they have not
only highland rice but also corn and sweet potatoes.

pg. 18

Educational
4 Spaces
Manobo Lumads

The Philippines are home to differing kinds of Indigenous those who goes way back from our
early history. Indigenous People are an element of the Philippines since the start, they came
from different ancestors and has their own culture. during which they still practice within the
contemporary world so as to preserve their culture. But one in every of the foremost crucial
factors about the Indigenous People (IP’s) is that are they able to adopt to the trendy
educational systems and society. Is there any Educational Programs that the govt offers for pg. 19

the Indigenous People (IP’s)? and to answer that yes there's and it's called IP education
program or IPED.

The Department of Education still because the Government have Implemented the IPED or
IP Education Program that focuses on supporting the education of the IP’s wherein the
Initiative is to support education efforts that aren't limited on Indigenous Knowledge Systems
and Practices and community history, indigenous languages, and Indigenous Learning
Systems through formal, non-formal, and informal modalities (ILS). It also aims for
Curriculum and assessment supported the life cycle of the community, educational goals,
aspirations, and competencies unique to the Indigenous Cultural Community (ICC),
involvement of elders and other community members within the teaching-learning process,
assessment, and management of the initiative, recognition and continued practice of the
community's ILS, and ICC rights and responsibilities as per section 8.4 Republic act No.
10533.

The Department of Education also helps with the allocation of Program Support Funds where
all IP students and learners are covered aside from those within the metropolis Region (NCR)
and Autonomous Region in Muslim Mindanao (ARMM).

The Program Support Funds are cited with different consideration like primary and secondary
considerations.

Primary Considerations:

• Population distribution of ICCs across the region’s schools divisions

• Number of IP learners supported the newest data from EBEIS and other

data sources from the sphere validated by the ICCs

• Number of faculties with IP learners

• Number of colleges involved within the curriculum indigenization process

• Number of priority sites for access interventions

• Ongoing division-led projects or interventions of the faculties division

that are tuned in to the case of IP learners and aligned with

the IPEd Program’s thematic focus areas

• Suggested interventions by the colleges division’s ICCs as indicated

pg. 20
in the IPEd Framework that are aligned with the IPEd Program’s

thematic focus areas

• Alignment of the colleges division’s initiatives with the IPEd

Program’s thematic focus areas

• Track record on fund utilization and prompt report submission

during previous years

Secondary Consideration:

• Schools divisions within the region that were included as PSF recipients

in previous years

• Availability of support for education interventions for ICCs coming

from external sources/partners which will be aligned to the IPEd

Program’s perspective and approach

There also are other Programs that helps with the Education of the Ip community like The
Merit Based Scholarship Program, This Program are trying to find different and deserving IP
students that may be part of their Scholar supported screening criteria benefits or benefits that
lays on the rules. And lastly the Support and Advocacy Program where it’s collective term is
for educational related projects or activities that has something to try and do with the EAP
and MBSP this program also advocates holistic development where other initiative than
Educational assistance and scholarship are included for instance Review Programs, pg. 21

Community and Health Related Programs, Trainings and Research Programs for Culturally
Appropriate IP Education, and plenty of others.
These are a number of the Projects made or implemented for the Indigenous People’s
education where after all shows great results. thanks to this the amount of Ip learners that the
Department of Education are now serving rose to 2.529 million in 42,176 different schools
within the primary decade of the program. additionally thereto though the pandemic features
a massive impact within the Philippines the Ip Enrollees still manage to grow more up to
98.49% within the academic year 2020-2021 from the 83% initial figure of 2020. That goes
to point out just how this different Programs evidently helped support the Indigenous People
of the Philippines Evidently.

4.1 MINIMUM PERFORMANCE STANDARDS AND SPECIFICATIONS

(MPSS) FOR DEPED SCHOOLBUILDINGS

Enclosure to DepEd Order No. 64, s. 2017

Architectural Design Standards

a. Classroom Size

The size of the classroom for elementary and secondaiy schools must be 7.0 meters in
width/depth x 9.00 meters in length or 9.00 meters in width/depth x 7.00 meters in length
measured from the centers of the walls.

b. Windows

1) The windows must be of bilateral fenestration (transparent or translucent), operable louver

type. The window must allow the entry of daylight even if it is closed.
2) The total area of window openings must be at least 10.00 square meters to provide for
natural ventilation and illumination.
3) The window sill must not be lower than 0.60 meter for single-storey buildings or higher
than 0.90 meter for multi-storey buildings from the finished floor line (FFL).
4) The minimum height of the fixed louver or transom window above the operable windows
is 0.30 meter.
5) The window panels, when opened, must not be an obstruction along the corridor.
6) The window metal frames and jalousie holders must be sturdy enough to withstand
vandalism.
c. Doors

1) There shall be two (2) doors for every classroom.

2) The swing-out should be 180 degrees.
3) The doors must be 0.90 meter in clear width and 2.10 meters in clear height.
4) The doors must withstand normal wear and tear and shall be provided with keyed lever-
type locksets. pg. 22

d. Floor

1) The floor must be of non-skid finish (grayish color).

2) The classroom FFL should be higher than the corridor FFL by 25 millimeters.
3) The first floor finish elevation must not be less than 225 millimeters and 325 millimeters
for single-storey and multi-storey school buildings, respectively. The elevation may be
increased depending on the history of flood level.
4) A ramp must be provided with a maximum slope of 1:12 in compliance with the
Accessibility Law (B.P. No. 344), of non-skid finish and properly labeled.

e. Ceiling

1) The ceiling must be a drop-type ceiling.

2) The clear height of rooms from FFL to the finished ceiling line (FCL) must be at least 2.70
meters.
3) Materials to be used for the ceiling must provide thermal comfort inside the classroom.
4) Maintenance access to the ceiling cavity must be through the corridor.

f. Roofing

1) The roofing material must be adequately protected from rust/oxidation, salt air, acid rain,
or other sources and forms of corrosion. If made of metal, the roofing sheets shall be of 0.40
mm base metal thickness (BMT) and securely fastened to the roof frames.
2) For single-storey schoolbuildings, gutters may not be included however, a properly sloped
trench drain on both sides must be provided.
3) For multi-storey schoolbuildings, the roof must be provided with concrete gutter and eaves
which shall be at least 1.10 meters from the corridor.

g. Partitions

The partitions must be from floor to ceiling.

h. Corridors

1) The corridor for single-storey schoolbuildings shall not be less than 1.50 meters.
2) For multi-storey schoolbuildings the corridors must not be less than 2.50 meters and
should be provided with steel railings at a height not less than 1.50 meters.
i. Stairways

1) For multi-storey schoolbuildings, concrete stairs must have a width of not less than 1.50
meters.
2) Number of stairways per schoolbuilding shall comply with the requirements stipulated in
the National Building Code of the Philippines (NBCP).
3) Handrails with steel railings must be provided. pg. 23

j. Fire Protection

1) All schoolbuildings shall comply with R.A. No. 9514, otherwise known as the Fire Code
of the Philippines (FCP) and its latest Implementing Rules and Regulations (IRR). The
requirements shall include a fire alarm system, a standpipe system, pressure and gravity
tanks, hose boxes/reels, extinguishers and other firefighting equipment, including an
automatic sprinkler system (NFPA 13). In addition, 3-storey and 4- storey school buildings
should be compliant with NFPA 25.
2) Fire escapes must be provided for multi-storey schoolbuildings following the requirements
of the Fire Code of the Philippines.

k. Chalkboard

The classroom must be provided with a built-in curved chalkboard measuring 4.88 meters
wide by 1.22 meters tall, with mounting heights and specifications as per DepEd standards.

l. Painting

1) The standard paint/color schedule of DepEd schoolbuildings shall be as follows:

2) Paint materials for internal finish must be independently certified lead-safe paints/coatings.
3) All new schoolbuildings should follow the standard color scheme above, except in the
following cases:

i. A different dominant color scheme already exists. In such cases, the dominant color scheme
may be applied. pg. 24
ii. Designs and/or accents depicting local culture or school approach are practiced. In such
cases, the same design/accents may be adopted.
iii. In both cases above, no additional cost may be charged.

4) No new design, accent, or color scheme different from what is hereby prescribed and/or
from what already predominantly exists under Item 3 above may be proposed/introduced.

5) There is a need to ensure, as far as practicable, the uniformity of all public schoolbuildings
essentially to provide an environment for educational activities, and effective teaching and
learning. At the same time, the DepEd encourages and promotes regional diversity and
cultural identity.

m. Roof Markings

Roof Markings shall be painted on the main building or the tallest building of the school. It
shall include only the DepEd logo and School ID Number.
Details and specifications shall be as follows:

Note: Distance between the DepEd Logo and the School I.D Number shall be at least 2.00m
n. Wall Markings

1) All walls must be free from any markings, except the following which may be painted on
separate prominent places:

i. DepEd Name, Seal, Logo, Mission, Vision and Core Values

ii. Portraits and Sayings of National Heroes
iii. Name, ID, and Location of school.

2) An interior wall section may be selected and dedicated for the recognition of sponsors,
donors, and other school partners, provided that the recognition material shall follow a
standard metal plaque format that will be mounted on the wall.

o. Ventilation

Natural ventilation shall be primarily supplied by the windows and vents. Artificial
ventilation inside each classroom shall be supplied by two (2) units of oscillating ceiling fans.

pg. 25

p. Illumination

Illumination falling at desk or arm rest should be taken with combined artificial and natural
lighting. Illumination at all staircases and fire exit stairs shall comply with R.A. No. 9514 and
its IRR.

4.2 Special Alternative Education for Indigenous People

Serious in its mandate to form Education For All (EFA) a reality and inclusive of all learners,
the Department of Education offers an alternate learning system curriculum to members of
indigenous cultural communities to deal with their learning needs.

Supported by DepEd order No. 101 s. 2010, the choice Learning System (ALS) Curriculum
for Indigenous Peoples (IPs) Education was developed in coordination with the National
Commission on Indigenous Peoples (NCIP) and validated by IP The educational
competences of the IP curriculum were drawn from the dominant ALS curriculum for the
pg. 26
fundamental literacy, elementary, and secondary levels in IP communities.. The curriculum
content, however, was supported Indigenous Peoples Act (IPRA) or Republic Act 8371.

The IP curriculum highlights the major areas of concern for IPs on a daily basis, the most
important of which is family life.. This area touches on the lifetime of an IP as a member of
the family and his various roles in regard to the larger community. there's also health,
nutrition and sanitation which feature indigenous practices, knowledge and native beliefs on
hygiene, health and food. It also discusses common ailments and health issues confronting
IPs led to by their geographical locations.Another area of learning is civic consciousness
which is loaded with their aspirations and sentiments as country including their right to
ancestral domain. there's also economics and income which discusses the thought of supply
and demand supported their own situation. It also touches on the IPs’ ways of earning a living
and caring for his or her communal source of life and livelihood. the educational area on
environment deals with the IPs communion with nature which also stresses their strong tie to
the environment.

These learning areas also will help develop the IPs communication skills, problem- solving
and important thinking abilities, development of self and sense of community, practice of
ecological and sustainable economics in addition as expanding position.

In connection with this, the DepEd, with the aid of the Australian government, will make
quality education more available to indigenous peoples through the Philippines' Response to
Indigenous Peoples and Muslim Education (PRIME)program, a DepEd initiative to assist
address the educational needs of faculty children belonging to the minority groups.Bankrolled
by the Australian Assistance for International Development (AusAid) DepEd is ready to
develop learning materials, train teachers and adapt the curriculum to form teaching and
learning culturally sensitive and relevant to indigenous and Muslim school children.
 pg. 27

Design

5 Discussion, Conclusion
& Analysis
Manobo Lumads

Manobo Lumad schools are special, sadly not in good way.,there is a school for evacuating
lumads called “bakwit”.the design purpose of the bakwit is to avoid further damages and
avoid costly renovations for constant attacking of these schools.Manobo Lumad schools are
undeniably a building under fire. With these constant attackings

,a stationary school is not applicable .more over the neglect and discrimination to lumads are
a case hiding under the table.However ,Education are much more than just the building .It is
more of the students and the teachers,with these conclusion the group have decided that the
safety of the users will be utmost priority.But how can a building design prevent an attack?
The truth is ,it cant., moreover a design of a building can avoid further damages to these
lumad schools including the welfare of the teachers and its students.

Since General recommended requirements by the DepEd are not applicable to Lumad schools
because it is develop to be on a normal setting,,the task is to assess and develop a design that
is best suited for manobo lumad’s situation and environment

5.1 Form Study

As designers, Designing alone can’t prevent external issues however there is a way to ease
up the situation for its users just because of considerate designing of spaces, an example of
this are bakwit schools ,a good way to avoid damages to the structure and to its people
however having that in mind takes away the liberty of the student to learn in peace. Having a
space where it is safe without that additional thought of evacuating is an objective that the
design must achieve.
 pg. 28

Not fighting is the best way to win a fight ,especially if children, the future of the race ,is at
stake.
With this in consideration, The team have discussed that safety of both the teachers and
students is utmost priority but this time the experience of the users should also be
considered.this is an initial concept of how the design form should achieve and should be
further more discussed and develop by the team.

Vertical Bamboo Rotates

Alternating Vertical Bamboo

Above you can see the initial form study of the proposal for indigenous educational space ,a
space and a strategy that serves purpose as a space for learning and also a tool for defense.
From the diagram it shows that through the initial form study we can see that objectives of
safety and experience are both achieved with the

This design is supposed to be built for convenience and can be installed and remove
supposedly with ease considering that constant attacks may come.

this initial form is designed to perform and used by its users to evacuate with ease not
wasting any material, and in the worst case scenario can be a defensive wall from the
attackers.
 pg. 29

5.2 Space Allocation

Above is The project site , strategically situated in the boundary of the Municipality of
Lianga and San Agustin, which is focal area for several Lumad communities in the province.
Specifically, it is situated in Sitio Han-ayan, 16 kilometers away from Barangay Diatagon, in
the the Municipality of Lianga.

There are no existing land use for the site since it is an ancestral domain of the five Lumad groups in
Caraga. Currently, the location is used by the ALCADEV Inc. as their main school site in the
province since July 2004.
 pg. 30

Since the structure walls of the design form of the planned eduational spaces are
multipurposed for learning and defense ,The space location of the actual educational spaces
are placed in the north east side of the project site.The reason for these is that it is closer to
the mountain road,and as a defensive structure it should be a used depending on the decision
of the head of the manobo lumad group ,The structure can withstand activities for quick
evacuation or defensive strategies in the worst case scenarios.
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