Integration of the Indigenous Peoples Education (IPEd)

in Cabacanan Elementary School: Basis for Enhancement of the Program

by

Rona Dhel C. Alingasa

Faculty Member, West Visayas State University
Iloilo City, Philippines
Doctoral Student, University of San Agustin
Iloilo City Philippines
 ABSTRACT

This action research aimed to establish the integration of Indigenous Peoples Education (IPEd) in

Seven – Cities, Alimodian, Iloilo, a basis for an enhancement program. Specifically, it assessed

the level of awareness about IP rights and privileges among IP children, verified elementary

teachers’ integration of Indigenous Knowledge, Systems and Practices (IKSPs) in all learning

areas and processes, determined the problems experienced by teachers in implementing the IP

Education Program, gathered suggestions for the improvement of the IP Education Program in

Cabacanan Elementary School. Vygotsky’s sociocultural theory and Bushnell’s systems theory

were used as anchors of this study. Several instruments were used to gather data for this study.

Questionnaire-checklists adapted from previous study of Alingasa, Capacillo, Gella and

Maramento (2015) were distributed to 31 pupils of Cabacanan Elementary School to determine

their awareness about IP rights and privileges; while class observations and Focus Group

Discussion were done with 12 teachers to verify teachers’ integration of IP concepts, determine

problems they experienced in the implementation of the program and gather suggestions for the

improvement of the program. The data on level of awareness about IP rights and privileges

among IP children were analyzed using means as statistical tool. Notes from the Focus Group

Discussion and class observation were reviewed, organized and analyzed. Results revealed that

the indigenous children of Cabacanan Elementary School, when taken as an entire group were

moderately aware about Indigenous Peoples’ rights and privileges as stipulated in RA 8371.

Results of class observations and Focus Group Discussion among teachers revealed that out of

twelve teachers observed, six were integrating IP concepts in their classes. These teachers are

handling Kinder, Grade I, Grade II and Grade III classes, Araling Panlipunan III and Araling

2
Panlipunan VI subjects. Araling Panlipuna III teacher assigned pupils to interview their parents

or other elders in the community and present their output in class. Araling Panlipunan VI teacher

invited elders to serve as resource person in class. Among the problems experienced in

implementing IP Education were: teachers have limited ideas in integrating IP concepts in their

classes, less appreciation of superiors on the capacity of teachers, and shift of values of the

present generation of children. Suggestions for improvement of the IP Education Program given

by the teachers include conduct of more training in IP Education; provision of learning materials

on IPEd; use of available media and technology to supplement teaching strategies; retrieval or

recording of IP literature from culture bearers or elders; and creation of school for living

traditions in Seven-Cities, Alimodian, Iloilo.

3
Rationale and Theoretical Framework

Philippines is composed of 7, 107 islands. Its archipelagic characteristic makes it a

culturally-diverse country such that an estimated 14 to 17 million of its people are Indigenous

Peoples (IPs) belonging to 110 ethno-linguistic groups. Most of the IPs are concentrated in

Cordillera Administrative Region and Mindanao with some groups in the Visayas area (United

Nations Development Programme, 2010).

Majority of the IPs reside in the uplands which they claim as part of their traditional

territories. Most of them also depend on traditional agricultural practices utilizing available

upland areas (De Vera, 2007). Likewise, in the study of Cariño (2012), there are also IP

communities found in the forests, mountains, lowlands and coastal areas of the country.

In the hinterlands of Panay and Negros Islands in the Visayas Region, are indigenous

cultural communities collectively called Panay Bukidnon (Going Back to Our Roots: Panay

Bukidnon, 2014). According to the National Commission on Indigenous Peoples (NCIP), the

Bukidnons are the original inhabitants of the island of Panay. The name Panay Bukidnon was

derived from the name of the island where they live (Panay) and mountains (bukid) that compose

the hinterlands of Panay. Panay Bukidnons inhabit the interior mountains of Central Panay who

live close to the headwaters of Pan-ay and Halawod Rivers.

In Seven-Cities, in the Municipality of Alimodian, Iloilo, there are about 3, 518

Indigenous Peoples (Alimodian Municipal Planning and Development Office, 2013). Seven

Cities is a pseudonym given by Barangay Captain Antonio Trilles in 1975 to the seven distant

barangays of the town because the center of these seven barangays takes twenty-five kilometres

from the town proper, the same distance of Alimodian from Iloilo City and to hide their identity

from the outlaws. These barangays are Barangay Cabacanan Proper, Cabacana Rizal, Dao, Lico,

4
Manasa, Tabug, and Umingan (Cabacanan Elementary School, 2008). IPs in Seven Cities are

considered to have Panay Bukidnon descent because they are also inhabitants of the hinterlands

of Panay, the fact that the barangays are located in the highest mountains of the towns alongside

the mountains of the province of Antique.

Distinct of Panay Bukidnons is their language, which is Kinaray-a, rich literature, music,

arts crafts and dances. Yet, despite IPs rich culture and unique practices, they are still confronted

with problems and issues involving their territories and human rights.

On the other hand, indigenous knowledge and learning systems have long been

recognized as indispensable component of indigenous peoples’ education, but the formal

education system usually neglected this indigenous knowledge (Senauth, 2012). Many students

in the country, for example, study foreign literatures such as Shakespeare, Game of Thrones and

Harry Potter but remain ignorant of their own epic like Hinalawod. Many students mastered the

Pythagorean Theorem, Euclidian Geometry and other Mathematical Theories but do not know

their ancestor’s process of counting and solving complex problems. Worst happens when no

more children are willing to learn indigenous knowledge because even their teachers in school do

not know how to teach them.

After series of consultations with IP community elders, leaders and implementers of

community-based Indigenous Peoples Education (IPEd) initiatives, the Department of Education

adopted the Indigenous Peoples Education Curriculum Framework (DepEd Order No. 32, s.

2015) in recognition of the right of indigenous peoples to culturally rooted and responsive basic

education. In line with the National Indigenous Peoples Education Policy Framework in DepEd

Order No. 62, s. 2011, the IP Education Program is also the Department of Education’s response

to its commitment to achieve the Education for All (EFA) 2015 targets, the Millenium

5
Development Goals (MDGs) and the right of IP communities to have an 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. It also aims to improve the

appropriateness and responsiveness of the curriculum, build the capacity of teachers, managers

and concerned personnel, support the development of culturally appropriate learning resources

and learning environment, and strengthen the policy environment supportive of IPEd (DepEd

Order 26, s. 2013). IPEd was then enhanced to provide guidance to schools and other education

programs as they engage with indigenous communities in contextualizing the K to 12

Curriculum based on their respective educational and social contexts. The implementation of

Mother Tounge-based Multilingual Education (MTB-MLE) among indigenous learners aimed to

generate and enrich Indigenous Knowledge, Systems and Practices (IKSPs) and Indigenous

Learning Systems (ILS) (DepEd, 2015).

This aspiration of the Department of Education for the Indigenous Peoples in the country

is very valuable. However, the researchers observed that many teachers, including the

elementary school teachers of Cabacanan Elementary School, in Seven-Cities, Alimodian, Iloilo,

whose pupils are all identified as IPs, are not prepared of providing accurate information and

proper knowledge to their pupils. These teachers are not aware and not properly equipped with

strategies in teaching IKSPs and ILs of Panay Bukidnons.

The researchers see the need to conduct this action research to serve as an important

reference when decisions need to be made for the enrichment and proper implementation of the

Indigenous Peoples Education in Seven-Cities, Alimodian, Iloilo. Furthermore, this paper can be

used as an evaluative tool to assess the knowledge of the IP children through their awareness

about IP rights and privileges as well as the teacher’s integration of IP Education in their classes.

6
 Several learning theories where used as anchors for this study. These theories were based

on the assumption that people learn because of cognitive, emotional and environmental

influences as well as their prior experiences. Knowledge is absorbed, process and retained during

learning, hence many enhancement programs are based on this view.

First, Vygotsky’s socio-cultural theory of human learning which describes that learning

is a social process and the origination of human intelligence in society or culture. Social

interaction plays a fundamental role in the development of cognition. Vygotsky believed that

when it comes to development, children use collaborative dialogues with the more

knowledgeable members of the society to learn various aspects of their culture. This includes

values, beliefs, norms and always to solve different problems. These knowledgeable members

may be parents, teachers or more competent peers.

Second, systems theory by Bushnell (in Paulston, 1976). The theory includes the

following steps: (1) diagnosis of problems in the old/existing system; (2) formulation of

objectives; (3) identification of constraints; (4) selection of potential solutions; (5) evaluation of

alternatives; and (6) implementation of selected alternative. It’s core assumption is that the

improvement of a system is the result of these sequential steps or procedure for innovating a

system. The theory has also taken other labels such as the P-R-D-D or planning, research,

development and diffusion. This procedure is used by experts in introducing innovations in

response to “new social needs and to the need for greater efficiency in ongoing functions.” The

theory is also used in decision-making and introducing innovation in the classroom, school or

organization.

Moreover, in systems theory, the need for reform arises with evidence of system

malfunctioning. Bushnell and Rappaport formulated an information flow model to provide a

7
structure or network of communication flow between all parts of the school system a (Paulston,

1976).

The following figure shows the research and development strategy for a planned change

in the education system, which served as the framework of this study.

(Inputs) Traditional System (Outputs)

1. Diagnose a problem
2. Formulate objectives
Research and 3. Identify constraints Systematic
Development 4. Select potential change
Efforts solutions strategies
5. Evaluate alternative
6. Implement selected
alternative

(Inputs) Improved System (Outputs)

Figure 1. Framework of the study.

In this study, learning the culture of IP is a social process. It was believed that the

knowledge and awareness of IP children about IP culture, and practices, rights and privileges

should have been developed through their interaction with their parents and elders in the

community, or before they were schooled. On the other hand, there is a potential for knowledge

development among the IP children through the help of more knowledgeable adults such as

8
teachers. In school, teachers transmit knowledge and information to the children, where they may

learn various aspects of their culture

On the other hand, Cabacanan Elementary School, as an institution implementing IP

Education is an organization composed of teachers, pupils and the community. A new

innovation in the educational system was introduced almost a decade ago: the Indigenous

Peoples Education. The program mandates that teachers adopt appropriate basic education

pedagogy, content and assessment through the integration of IP knowledge, systems and

practices in all learning areas and processes by incorporating the IKSPs in all subject areas,

including the alternative learning schemes. Teachers are directed to design learning strategies

and processes to facilitate meaningful learning for students. The teachers’ goal is to support the

learners’ growth and motivational needs in learning indigenous knowledge, systems, practices

and skills.

This study of determining the needs which are considered as gaps in the proper

implementation of IP Education in Cabacanan Elementary School recognize several constraints

and problems of the program. Systems theory is an approach to social change that is useful in

introducing innovations in the school and the classes of teachers. Potential solutions to the fix

gaps are also recognized.

However, systems theory has limitations. One, it views the school as objects for

manipulation where people simply follow innovations. Second, it fails to recognize that people in

the organization like schools have values and feelings which can influence the actual

implementation and outcomes of innovations and reforms. Also, this study of assessing the needs

of the teachers, pupils and the school as a whole, only identifies possible constraints in the

implementation of the program and gathers potential solutions from the participants. Evaluation

9
of alternatives and implementation of appropriate alternative or intervention are not part of the

objectives of the study. The researchers’ only purpose is to identify the problems or gaps in the

implementation of the IP Education Program in Cabacanan Elementary School as bases for

revisions or interventions for the enhancement of the implementation of the IP Education

program in Seven-Cities, Alimodian, Iloilo, particularly in Cabacanan Elementary School.

The Study

This study generally aims to establish the integration of Indigenous Peoples Education

(IPEd) in Seven – Cities, Alimodian, Iloilo, a basis for the enhancement of the program.

Specifically, this study is intended to:

1. assess the level of awareness about IP rights and privileges among IP children;

2. verify elementary teachers’ integration of Indigenous Knowledge, Systems and Practices

(IKSPs) in all learning areas and processes;

3. determine the problems experienced by teachers in the implementation of the IP

Education Program; and

4. gather suggestions for the improvement of the IP Education Program in Cabacanan

Elementary School.

Methodology

Respondents/Participants and Sampling Method. The respondents and participants of the

study were the pupils and teachers of Cabacanan Elementary School in Seven – Cities,

Alimodian, Iloilo. There were two hundred seventy-eight (278) pupils in Cabacanan Elementary

School and twelve (12) teachers. From the total number of pupils, thirty-one (31) or 11.11 %

10
answered the questionnaire-checklist containing the Indigenous Peoples rights and privileges as

indicated in the Indigenous Peoples Right Act (IPRA). These children were all Grade VI pupils

who were purposively selected because they were all IPs who were studying at Cabacanan

Elementary School and that they would like to participate in the study. The pupils were taken as

an entire group and classified according to sex and religion. All twelve (12) teachers, or 100%

were observed in their classes and were participants to the Focus Group Discussion (FGD).

Data Gathering Procedure. This action research utilized several instruments in gathering

data for the study. A questionnaire-checklist adapted from the study of Alingasa, Capacillo,

Gella and Maramento (2015), was used to gather data on the level of awareness about IP rights

and privileges among IP children. The questionnaire-checklist was distributed in January 2017.

Focus Group Discussion (FGD) notes and class observation notes were used to verify the

integration of teachers of the Indigenous Peoples Knowledge, Systems and Practices (IKSPs) and

Indigenous Learning System (ILS) in their classes and other school activities.

Data Analysis. The data on level of awareness about IP rights and privileges among IP

children were tabulated, interpreted, and analyzed using means. The following scale of mean was

used.

Scale Description

4.21 – 5.00 Extremely Aware

3.21 – 4.20 Very Aware

2.61 – 3.40 Moderately Aware

1.81 – 2.60 Slightly Aware

1.00 – 1.80 Unaware

11
 Notes from the Focus Group Discussion and class observation were reviewed, organized

and analyzed.

Results

Level of Awareness about IP Rights and Privileges among IP Children of Cabacanan

Elementary School

Table 1

Category Mean Description

A. Entire Group
2.80 Moderately Aware

B. Sex
Male 2.82 Moderately Aware
Female 2.78 Moderately Aware
C. Religion
Roman Catholic 3.18 Moderately Aware
Non-Catholic 2.39 Slightly Aware
Teacher’s Integration of Indigenous Knowledge, Systems and Practices (IKSPs) in Learning

Areas and Processes

Results of class observation and Focus Group Discussion among teachers of Cabacanan

Elementary School revealed that out of twelve (12) teachers observed, only six (6) teachers were

integrating IP concepts in their classes. These teachers are handling Kinder, Grade I, Grade II

and Grade III classes, where teaching Mother Tongue-Based Multilingual Education (MTB-

MLE) is required and subjects such as Araling Panlipunan III and Araling Panlipunan VI classes.

12
 Pursuant to the K to 12 Program, Mother Tongue-Based Multilingual Education (MTB-

MLE) is required to be used as a medium of instruction and as a subject in Grade I to III (Deped

Order 21, s. 2010); thus teachers are obliged to teach the subject

In Araling Panlipunan III, learning competency is to enumerate specific culture practiced

in the pupils’ community. The teacher asked the pupils (through) an assignment to interview

their parents or other elders in the community. Prior to this, the teacher identified elders to be

interviewed by the pupils. Then, the pupils presented their output in class.

In Grade VI, Araling Panlipunan, which is part of the Basic Education Curriculum, one

of the competencies is to identify the ethnic groups in the country. The teacher invited elders to

serve as resource person in class.

In other learning areas or subjects, IP concepts were not integrated in the mainstream

lessons.

Other teachers, however, introduce IP culture and practices during co-curricular activities

like the school IP Day. Cabacanan Elementary School held the IP Day only last year (November

2016). It is a program where activities such as dinuma-an nga hampang, dinuma-an nga

ambahanon, klase ka dinuma-an nga urubrahon kag garamiton were featured in games, contests

and talks.

Problems Experienced by Cabacanan Elementary School Teachers in Implementing IP

Education Program

When teachers were asked about the problems they experienced in implementing IP

Education, the following were revealed: teachers have limited ideas in integrating IP concepts in

13
their classes; there is less appreciation of superiors on the capacity of teachers; and shift of

values of the present generation of children.

Suggestions for Improvement of the IP Education Program in Cabacanan Elementary School

Based on the Focus Group Discussion with teachers of Cabacanan Elementary School,

the following suggestions were given for the improvement of the Indigenous Peoples’ Education

Program in Cabacanan Elementary School: conduct of more training in IP Education; provision

of learning materials on IPEd; use of available media and technology to supplement teaching

strategies; retrieval or recording of IP literature from culture bearers or elders; and creation of

school for living traditions in Seven-Cities, Alimodian, Iloilo.

Discussion

Level of Awareness of Indigenous Rights and Privileges among IP Children of Cabacanan

Elementary School

Awareness, according to Manal (2010), is commonly used in reference to public

knowledge or understanding of social or political issues. It can be unveiled in everyday living of

the people through a slight shift in one’s perception. The Living Systems Framework of Ford

(1994), Ferrari and Stemberg (1998), suggested that self-awareness is a manifestation of a more

general information-conscious-attention arousal function that plays an important role in

maintaining coherent and coordinated social activity. According to the Commonwealth Human

Rights Initiative, if rights to information laws are to meet their objectives of encouraging more

public participation and oversight of government, then citizens need to be completely aware of

their rights and how to enforce them. With regards to Republic Act 8371, the National

14
Commission on Indigenous Peoples (NCIP), is conducting different information education

campaigns on IPRA Law and relative issuances, IP Media Forum and IP Summit thus educating

not only the IPs but also some sectors of the society.

Yet, IP children in Cabacan Elementary School are not yet totally aware about RA 8371,

in which IP rights and privileges are stipulated. Some have very little awareness about the details

of their rights as IPs.

Results presented in Table 1 shows that the indigenous children of Cabacanan

Elementary School, when taken as an entire group were moderately aware (M=2.80) about

Indigenous Peoples’ rights and privileges as stipulated in RA 8371.

When classified according to sex, male respondents were moderately aware (M=2.82)

about IP rights and privileges. This result is affirmed by the study of Alingasa, Capacillo, Gella

and Maramento (2015) which revealed that male students of Adriano Cabardo National High

School in Seven Cities, Alimodian, Iloilo were moderately aware (M=2.93) about RA 8371.

Female respondents were also moderately aware (M=2.78) of IP rights and privileges,

although females’ level of awareness is quite low compared to males. This disproved the same

study of Alingasa, Capacillo, Gella and Maramento (2015) which revealed that female students

of Adriano Cabardo National High School in Seven Cities, Alimodian, Iloilo were slightly aware

(M=2.53) about RA 8371.

When classified as to religion, Roman Catholic respondents were moderately aware

(M=3.18), while the non-Catholics were slightly aware (M=2.39) about IP rights and privileges

stipulated in RA 8371. This validated the study of Alingasa, Capacillo, Gella and Maramento

(2015) which revealed that Roman Catholic students of Adriano Cabardo National High School

15
in Seven Cities, Alimodian, Iloilo were moderately aware (M=2.68), while non-Catholic students

were slightly aware (M=2.60) about RA 8371.

In this study, the results which showed that the IP children, as an entire group were

moderately aware about their rights as Indigenous Peoples implies that since RA 8371 existed,

IPs were not yet totally informed of all the details of the law. The respondents’ scores were high

on questions regarding their existing practices; while scores were lower on questions about

awareness of specific rights as IPs, stated in RA 8371. This may seem to suggest that the

awareness of the IPs is only on the part of existing practices but not on RA 8371. Moreover,

awareness about RA 8371 among IP children in Cabacanan Elementary School vary among

certain groups as proven in this study wherein male, female and Roman Catholic students were

moderately aware compared to non-Catholics who were slightly aware. This shows that

awareness may not be of the same level to all groups of children. Overall, this study implies that

insufficient awareness of RA 8371 among the IPs seems to impact the goals, objectives and

implementation of the IP Education Program.

Teacher’s Integration of Indigenous Knowledge, Systems and Practices (IKSPs) in Learning

Areas and Processes

The school is a major cultural processing site; that includes the teacher as a cultural

worker (Abuso, et al., 1997). As cultural workers, teachers reproduce culture in the form of

images, information, rules, languages, attitudes and values; reproduce the cultural apparatus in

conformity with the intentions and plans designed by the community; produce innovators who

will develop fresh cultural ideas, and new technologies. Spindler (1994) added that teachers in

whatever level they teach, are actually cultural agents who manage the teaching-learning

16
process; choose and use materials for teaching concepts, ideas and skills; bring to school, their

habits, preconceptions and assumptions acquired through previous experiences; and assign

meanings and symbols to their cognitive and behavioural orientation.

Likewise, the National Indigenous Peoples Education Policy Framework mandates that

schools and teachers in basic education adopt appropriate basic education pedagogy, content, and

assessment through the integration of Indigenous Knowledge Systems and Practices (IKSPs) in

all learning areas and processes by implementing the following in schools, learning centers and

other learning services with enrolled IP learners: a) mother tongue-based multilingual education

(MTB-MLE); b) culture-responsive education for sustainable development and c) alternative

modes of instructional delivery and assessment schemes to address the peculiar needs of IP

learners.

However, in Cabacanan Elementary School, Alimodian, Iloilo, implementation of IP

Education is not yet fully established. Results of class observation among teachers revealed that

only six (6) out of twelve (12) teachers were integrating IP concepts in their classes. These

teachers were the ones teaching Araling Panlipunan subjects and MTB-MLE.

Teachers who were not teaching the required subjects do not integrate IP concepts in their

mainstream lessons.

Other teachers, however, introduce IP culture and practices during co-curricular activities

like the school IP Day, where dinuma-an nga hampang, dinuma-an nga ambahanon, klase ka

dinuma-an nga urubrahon kag garamiton were featured in games, contests and talks.

This shows that few teachers in Cabacanan Elementary School are embracing IP

Education Program.

17
Problems Experienced by Cabacanan Elementary School Teachers in Implementing IP

Education Program

Problems are inevitable. Problems exist in every society. These problems could be in the

areas of economics, politics, commerce, agriculture, health, transportation and communication,

education and other social areas. In implementing policies and guidelines, problems also arise. In

a study of Makinde (2005), it has been observed that policy implementation is one of the major

problems confronting developing nations.

In Nigeria, for example, problems in educational policies were blamed in the distortions

in the educational system on the ineffective implementation engendered primarily by lack of

political will, lack of continuity of programs and corruption. Among the major problems

encountered were: most educational policies are well focused but the planning is often defective,

making the implementation difficult; resources available are often over-estimated and thereby

elicit unrealistic expectations that fail to materialise; insufficient number of qualified teachers in

the entire educational system; facilities such as classrooms, offices, laboratories, workshops,

libraries, power, water and others have been found to be grossly inadequate; and insufficiency of

funds for implementing educational policies (Okoroma, 2006).

Meanwhile, in a paper of Fatima Tsav, in Academia, she observed that in the Philippines,

in the mainstream educational systems when indigenous traditional life and being is discussed,

some tendencies of misinterpretation and misrepresentation happen because of the prevailing

prejudice, Indigenous knowledge and skills are discussed as inferior than modern knowledge and

skill. Discussions on the culture of IPs were limited to surface culture that highlights artifacts and

practices, such as songs, clothes, dances, beliefs and traditions. This give limited and shallow

18
understanding of IPs as a people, their culture as a process and nd their identity as one that

includes the cultural heritage and history of a community.

When teachers in Cabacanan Elementary School were asked about the problems they

experienced in implementing IP Education, the following experiences were revealed: teachers’

limited ideas in integrating IP concepts in their classes; less appreciation of superiors on the

capacity of teachers; and shift in the values of children. These problems hinder proper

implementation of the IPEd program in Cabacanan Elementary School.

With this situation, the researchers saw a gap in the implementation of the IP Education

Program and the organization that composes Cabacanan Elementary School.

Suggestions for Improvement of the IP Education Program in Cabacanan Elementary School

The development of education system is the outcome of long and tedious processes. To

make education more meaningful, purposeful and consequential, culture is important; for without

integrating cultural components and local knowledge base in education, it would only become a

ritual and fruitless. Thus, extensive research and documentation of IP culture is needed for the

establishment of local knowledge base and formulation of local theories (Janetius, et al., 2012).

This study was affirmed by the different suggestions of teachers for the improvement of

the IP Education Program in Cabacanan Elementary School.

The Focus Group Discussion with teachers stemmed to the following suggestions for the

improvement of the Indigenous Peoples’ Education Program in Cabacanan Elementary School:

conduct of more training in IP Education; provision of learning materials on IPEd; use of

available media and technology to supplement teaching strategies; retrieval or recording of IP

19
literature from culture bearers or elders; and creation of school for living traditions in Seven-

Cities, Alimodian, Iloilo.

Reinforcing these ideas are the suggestions in the thematic paper on Education and

Indigenous Peoples: Priorities for Inclusive Education by the Inter-agency Support Group on

Indigenous Peoples’ Issues of the United Nations. It was suggested that formal education should

not only teach about the outside world, but also support and value traditional knowledge, culture,

livelihoods, world views and pedagogical methods. This can be achieved by establishing

infrastructure, developing curricula and tailoring the pedagogical materials to the unique needs

of indigenous learners, communities and people. A focus should also be given to capacity-

building for teachers, so they are equipped with knowledge and strategies so they will be

prepared for and understand the importance of involving the community in formal education.

The Schools for Living Tradition (SLT), on the other hand, is one where a living master,

culture bearer or culture specialist teachers skills and techniques of doing a traditional art or

craft. There are practical demonstrations and oral learning here. Specifically, the program aims to

identify aspects or components of traditional culture and art considered to be important to a

cultural community that should be imparted to the young so that these aspects can be

perpetuated. (National Commission for Culture and the Arts, 2015).

Lastly, the study of Aligaen, et al. conducted in Seven Cities, Alimodian, Iloilo in 2015

also suggested that multimedia technologies can greatly assist the preservation of culture and

traditions. Using various media, people can preserve IP culture, traditions and rituals such as

Sinulog, to enhance the cultural knowledge in socially responsible and sustainable ways to

provide access for future generation. Teachers can use these media as aid in teaching IP concepts

in the classroom.

20
Conclusion

On the basis of the findings, the following conclusions were drawn:

1. IP children in Cabacanan Elementary School have little awareness about IP rights and

privileges stipulated in RA 8371. When taken as an entire group, they were moderately aware of

Indigenous Peoples’ rights and privileges. When classified according to sex, both male and

female respondents were moderately aware. When classified according to religion, Roman

Catholics were moderately aware; while non-Catholics were slightly aware of IP rights and

privileges.

2. There were twelve public elementary school teachers in Cabacanan Elementary

School. But only six (6) or half of them were integrating IP concepts in their classes in MTB-

MLE and Araling Panlipunan. These teachers were the ones who were teaching subjects which

required them to include IP concepts in their lessons.

3. Public elementary school teachers in Cabacanan Elementary School encountered

problems in implementing the IP Education Program. These were: they have limited ideas in

integrating IP concepts in their classes; there is also less appreciation of superiors on the capacity

teachers; and the shift of values of the present generation of children.

4. The teachers gave suggestions for the improvement of the implementation of IP

Education Program in Cabacanan Elementary School. These were: conduct of more training in IP

Education; provision of learning materials on IPED; use of available media and technology to

supplement teaching strategies; retrieval of recording of IP literature from culture bearers or

elders; and creation of school for living traditions in 7-Cities. These suggestions incorporate

modern media and technology for proper documentation of IP culture, tradition and practices.

21
Recommendations

From the results of the study, the following recommendations were arrived at:

1. The school may consider the suggestions of the teacher participants for the

improvement of the implementation of IPEd.

2. Proper and constant monitoring should be done in the course of the implementation of

the IPEd Program so that problems can be immediately addressed along the way.

3. Co-curricular activities which promote IP concepts should be continuously done and

improved.

4. The school may include artifacts from IPS in their Learning Resource Center’s

collection.

5. Documentation of IP traditions, literature and practices should be strengthened by the

use of different forms of media.

22
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Philippines Open University.
Alingasa, R. D., Capacillo, C., Gella, J. and Maramento L. L. (2016, December 1-3). Awareness
about RA 8371 among the indigenous students of a high school in Seven-Cities,
Alimodian, Iloilo. Paper Presented at 6th ADCEP National Conference, La Trinidad,
Benguet. ADCEP, Philippines, Inc.
Aligaen, S., et al. (2015). Sinulog: A video documentary. (Unpublished Undergraduate Thesis),
West Visayas State University, La Paz, Iloilo City.
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