Ambolodto, Bai Zaharita

Ambolodto, Joeharto
Kali, DK
Macog, Fatma Aljanna
Mambatao, Alianna Arnica
Orantes, Jhuniven
Introduction Yu, Alyssa Anjela

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With over 7,600 islands in the Philippines and three major island groups, it’s no wonder that
different cultural practices, traditions, and groups are present in the country. Among the
archipelago’s existing communities, there are indigenous tribes who have managed to keep their
cultural identity, despite the non-recognition and marginalization they’re facing.

There are two main ethnic groups comprising several upland and lowland indigenous tribes living
within the Philippines – from the northern and southern parts of the Philippines. The indigenous
people living in the northern part of the country are called the Igorots, whereas those non-Muslim
indigenous tribes living in the south are referred to as Lumad.

Although there are quite a number of indigenous tribes or ethnic groups in the country, they
remain some of the poorest, least privileged, and impeded members of society. They mostly reside
in the mountains, and hence were not affected by Spanish or American colonization, which is the
primary reason they were able to retain their customs and traditions.1

There are many problems being faced by Indigenous people and one of these is the lack of
fulfillment to their basic Right to Education. Indigenous peoples are the least served in terms of
access to education, mainly due to the remoteness of their ancestral domains, as well as poverty
and the prohibitive cost of sending indigenous children to school, and the discrimination
experienced by indigenous children. Statistics show that nine out of ten indigenous children in
Mindanao have no access to education and many indigenous communities do not have schools.
Armed conflict between the Armed Forces of the Philippines (AFP) and the New People’s Army
(NPA) continues to be a serious threat in many IP areas. While some community-based
organizations and religious institutions have sought to provide alternative schools for IPs, there
are reports that these schools, as well as government-run daycare centers, have been used for the
government’s military counterinsurgency program called Oplan Bayanihan (the Internal Peace
and Security Plan). 2

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According to Amnesty International, there are 370 million indigenous peoples in the world that
are clustered to 5000 various groups. Seventy percent are in Asia. In the Philippines, indigenous
peoples make up an estimated 17 million of the country’s population. The United Nations reports
that majority of these peoples are situated in Northern Luzon and in Mindanao and some spread
out in Visayas.

Although a concrete and universal definition of “indigenous” is uncertain, there is an

understanding that indigenous people differ from the dominant groups in society in that they
possess “a historical continuity with pre-invasion and pre-colonial societies that developed on
their territories)”. They have a distinctive social, economic, and political system and carry with
them a firmness to preserve their culture and conserve their ancestral environments.

However, indigenous peoples face multifarious problems. They are often displaced from their
lands, are relegated as second-class members of society, and are alienated from the spread of
capitalism. These unpleasant realities continue to exist. These distressing actualities can be
majorly attributed to the deprivation of access to quality education for indigenous communities.

The design of education programs must weigh up the special needs of these communities.
Indigenous students cannot thrive well in mainstream education methods that do not take into
account indigenous culture. Therefore, due to the diversity of indigenous peoples, a system that
assumes universality will not only be ill-fitting but also be disastrous for them. A tailored model
that promotes human rights, gender sensitivity, and especially “indigenous perspectives,
innovations and practices in an environment that replicates traditional ways of learning )” (qtd. in
United Nations Human Rights Office of the High Commissioner, para. 4) might have utility in
the proliferation of a competitive indigenous education.3

Focus Group Discussion

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It was the start of the end of the decade that Ravenclaw house decided to conduct a Focus Group
Discussion with our IPs brothers and sisters. Representatives from Teduray, Maranao and Iranon
heed the call to the discussion from all parts of the region; Labungan, Malabang and Parang.

The Teduray culture was studied at length in the 1960s by anthropologist Stuart A. Schlegel,
being the latest known indigents it is up to society to welcome them in the existing norms and
society and that is exposing them to the evolving education system. One respondent, Ms. Lailanie
Santos, was a product of the Alternative Learning System and it was on her own initiative and
drive that she finished her studies. She voiced out that not all of them were given a platform to
enrol themselves to school. It is one of their battle cries, to be heard and to learn.

The Maranaos have cemented their ideology that their children need to finish their studies and
have decent work but not everyone is given the chance to pursue it. Ms. Salwah AbdulRahman
shared her experience within the group that education is essential in every Maranao’s household,
they send their children to big cities in the high hopes of attaining better education even if it means
sending them to live with their aunt or long lost relative. The Maranaos have always been resilient
to changes and have always adapted to the natural selection with education as both their goal and
shield.

The Iranons however have different idea in mind, Mr. Mama Ayunan passionately voiced out that
some Iranons are dormant on the idea of education but they have always wanted to incorporate
education in their system. They wanted to be given an opportunity and try to give their children
the gift of education. Mr. Tarma Ayunan, an Iranon, had to stop tertiary school because in their
household education was the least sector to be given importance and now he wants things to
change, he wanted education to be given a highlight of relevance due to its long term impact in
the society and especially within themselves.

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Photo 1. Labungan visit with the Tedurays Photo 2. Focus Group Discussion with Jamira Suenan, Mama
Ayunan and Christine Antoyan (L-R)

Photo 4. Focus Group Discussion(FGD) Culmination

Photo 3. FGD attendance and certificates

Key Informant Survey

After days of brainstorming who better to ask and interview someone who will be more
knowledgeable and helpful in maneuvering the wide scope of Indigenous People, it was middle
of January when the Ravenclaw house launched their Key Informant Survey,
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The Ravenclaw house reached out to the Bangsamoro Autonomous Region in Muslim Mindanao
ministries that have long held the torch to keep, preserve and advance the interest and culture of
the indigents: Ministry of Indigenous Affairs (MIPA) and Ministry of Social Services and
Development (MSSD)

The Ministry of Indigenous Peoples’ Affairs (MIPA) is mandated to protect and promote the
interest and well-being of Indigenous Peoples’ within the Bangsamoro Autonomous Region in
Muslim Mindanao (BARMM) with due regards to their beliefs, customs, traditions and
institutions. The Ministry serves as the primary agency responsible for the formulation and
implementation of pertinent and appropriate policies and programs in collaboration with the law-
making body of Bangsamoro and National government to carry out policies set forth in the law.

The Ministry of Social Services and Development (MSSD) is established to care, protect and
rehabilitate individuals, families and communities who are advantaged and have the least in life
in terms of social welfare assistance and development interventions so that they could become
more productive members of society and thereby participate in regional and national
development.

The house gravitates to the vision and mission of these two ministries to preserve and rehabilitate
and give full support to our indigents.

Ministry of Indigenous People Affairs (MIPA)

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 MIPA’s Bangsamoro Director General Abdulrahman Gampong welcomed the group in the
ministry with full of enthusiasm. The Director General was cooperative when the group opened
the possibility of having an education bill catered for
the indigenous people.

He shared the life and times of an indigent who has

to cross rivers just to get to school, how they are
eager for education and how we can help to open the
door and steer them to the right path. Basic education
was the highlight of the interview, to start early and
start strong. Lay down the foundation and help them
realize that to grow and progress, there must be a
level 1 and that is basic education. It is better to reach
out to the kids who are fresh and young and more
enthusiastic to learn and stay in school.

Abdulrahman Campong

Ministry of Social Services and Development (MSSD)

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 The Focal Leader for the Indigenous People Mr. Judy Roquero opened up the existing programs
such as Modified Conditional Cash Transfer (MCCT) by the Ministry which we could closely
coordinate with to further better and strengthen the possibility of making an education bill for the
indigents.

Their primary goal is to mainstream

education for the indigenous people, to
bring in the by standers and household
people to enrol in school and be a
productive member of the society.

Focal

Conclusion

This house has accepted the challenge and the responsibility of bettering the lives of our indigent
people, carrying with them the lives of those who wish to be given the chance to better and
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systematic education. The series of activities undertaken by the house opened up the fields of
growth and nothing but hope for the indigents, the scenes we see on televisions are true; river
crossing, later travels and soaked shoes. They can go to school on their own but what pushes
them, what gives them the strength to keep on keeping? That is what Ravenclaw house wants to
start, the idea of education and how it is not too late for all tribes and races to come together to
learn within the four cornered room at school.

The group realized that it not only for the grades but for the higher calling they have already
answered. As the immersion and exposure with the indigent goes by, the bond grows strong and
the understanding has elevated.

The right to education is a universal human right, essential to bridge gaps in human well-being,
equity and opportunity and now we are offering it the Bangsamoro.

Footnotes:

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1
RONICA VALDEAVILLA, “A GUIDE TO THE INDIGENOUS TRIBES OF THE PHILIPPINES”,
25 TH OF APRIL 2018, HTTPS://THECULTURETRIP.COM/ASIA/PHILIPPINES/ARTICLES/A-GUIDE-
TO-THE-INDIGENOUS-TRIBES-OF-THE-PHILIPPINES/

2 STATEMENT BY TEBTEBBA – INDIGENOUS PEOPLES’ INTERNATIONAL CENTER FOR POLICY RESEARCH AND

EDUCATION, 26 SEPTEMBER 2016, HTTP://WWW.TEBTEBBA.ORG/INDEX.PHP/CONTENT/383-SITUATION-OF-INDIGENOUS-

PEOPLES-IN-THE-PHILIPPINES-SUBMISSION-TO-THE-59TH-SESSION-OF-CESCR

3 EDUCATION OF INDIGENOUS PEOPLES IN THE PHILIPPINES VIS-À-VIS ASEAN COMMUNITY,

HTTP://BLOG.ASEANKOREA.ORG/?P=1474

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