GPIC Course Learning Packet

MODULE IN
PHILIPPINE INDIGENOUS COMMUNITIES
GPIC
DEPARTMENT OF LANGUAGES AND COMMUNICATION
SCHOOL OF TEACHER EDUCATION AND LIBERAL ARTS

Document Code FM-STL-013
Saint Louis University
Revision No. 01
School of Teacher Education and Liberal Arts
Effectivity June 07, 2021
Page 2 of 137
REF STELA-GPIC-2022
COURSE GUIDE
I. Course Title: PHILIPPINE INDIGENOUS COMMUNITIES
II. Course Overview

A. Introduction
Before the colonizers came to the Philippines, there were already established
communities in different parts of the archipelago. These communities each had their
distinct systems of beliefs, practices, and traditions which went relatively unchallenged as
there were no external influences and forces that would have compelled them to change
or abandon their traditional ways until the Spaniards came. Since then, a long history of
discrimination and injustices was committed against the original inhabitants of the
Philippine Islands; unfortunately to this day, these unfair treatments persist.
The plight of the indigenous cultural communities (ICCs)or indigenous peoples (IPs) is
not popularly known among the nonindigenous communities or the majority population,
which is another unfortunate reality. Thus, there is a need to raise awareness among the
public about the existence of the ICCs/IPs and their continuing struggle. As a response to
this need, CHED enjoins higher educational institutions to enrich their program curricula
with indigenous studies/education either as an integrated topic or a stand-alone course.
Saint Louis University is offering it as an independent course under the general education
curriculum.
This course aims to deepen students' awareness, appreciation, and recognition of

the indigenous cultural communities of the Philippines and the pertinent issues affecting
them. It focuses on indigenous peoples in the Philippines and their way of life, as well as
their role in and contribution to Filipino society. It also highlights the indigenous knowledge
systems and practices of indigenous communities, their struggles against historical injustice,
their right to free prior informed consent and the laws that protect them, and their fight for
self-determination.
2
Property of and for the exclusive use of SLU. Reproduction, storing in a retrieval system, distributing, uploading or posting online, or transmitting in any form or by any
means, electronic, mechanical, photocopying, recording, or otherwise of any part of this document, without the prior written permission of SLU, is strictly prohibited.
Revision No. 01
Page 3 of 137
*All videos, images, and compiled articles belong to their rightful owners.
B. Course Learning Outcomes
At the end of the course, you are expected to:
1. exhibit awareness of the indigenous knowledge systems and practices, free

prior informed consent, and the laws protecting the indigenous cultural
communities for the appropriate and ethical delivery of social welfare service;
2. use your knowledge of the indigenous cultural communities’ historical
background, ethnic features and life conditions in responding to the economic,
social and cultural well-being of the indigenous communities;
3. demonstrate interpersonal and intercultural competence in dealing with
culturally diverse communities in both the local and global setting;
4. champion causes geared to the promotion and protection of the rights of
indigenous cultural communities and their environment within the framework of
national unity and development; and
5. demonstrate appreciation and recognition of the various indigenous cultural
communities in the Philippines, their knowledge, and traditions.
C. Module and Unit Topics
This course on Philippine Indigenous Communities is the response of the university to

CHED Memorandum Order No. 2, series of 2019 requiring HEIs to offer units on indigenous
studies whether as an integrated topic in a course or as an independent course. This
particular course is offered as a part of the General Education Curriculum in the School of
Teacher Education and Liberal Arts.
This material consists of four modules with each unit divided into five parts, namely:
Engage, Explore, Explain, Elaborate, and Evaluate. The Engage part aims to help you see
the importance of the lesson on your academic endeavors, field of specialization, and/ or
future career. Explore presents the main lesson through the materials that will be read,
reviewed, or explored. Explain contains the activities that will allow you to share what you
have learned during the Explore phase, that will allow the teacher to explain further the
information from the materials in your context as students, and that will provide additional
recordings or readings that have further explanation to the materials presented in the
3
Revision No. 01
Page 4 of 137
Explore stage. These additional materials can be article reviews, videos, commentaries, or
other aids that aim to boost understanding of the lesson. Elaborate engages you to apply
the fundamental concepts learned in each lesson. This will provide you the opportunity to
enhance your knowledge and skills before the evaluation. Evaluate may include graded
self-assessment, peer-assessment, writing assignments, and exams.
Module 1 consists of topics focusing on the identity and history of indigenous

peoples (IPs) or indigenous cultural communities (ICCs). It provides definitions of terms,
geographical location and identifying traits of IPs in the Philippines, historical background
of how IPs came to exist, and their struggles during the colonization and post-colonization
periods.
Module 2 focuses on the historical injustices suffered by IPS specifically on the

impacts of historical injustice and the response of IPs as seen in cases exemplifying how
they defended their rights.
Module 3 looks at laws intended to protect the rights of IPs. Specifically, it presents a
landmark law for indigenous peoples in the Philippines, the Indigenous Peoples Rights Act
(IPRA) of 1997, and a very important provision in it, the FPIC or Free, Prior, and Informed
Consent. Also given emphasis are the legal framework and bases of IPRA, the four bundles
of rights, and the functions of the National Commission on Indigenous Peoples (NCIP).
Module 4 highlights the Indigenous Knowledge System and Practices, values, and
creativity of IPs, particularly in the Cordilleras. Unit 1 details their resource management,
rituals and cultural practices, indigenous ways, and worldview. Unit 2 delves on their artistry
and aesthetic identity.
III. Course Study Guide
The key to successfully finishing this online course lies in your hands. This learning
material was prepared for you to learn diligently, intelligently, and independently. As a
student in your Humanities or Education course, you need to be informed of the plight of
the indigenous peoples in the Philippines, who in the future will possibly become your
clients. Aside from meeting the content and performance standards of this course in
accomplishing the given activities, you, hopefully, will enhance your understanding and
appreciation of the ICCs/IPs, their culture, and their stories of struggle that will greatly help
4
Revision No. 01
Page 5 of 137
you interact with them. The following guides and house rules will help you further to be on
track and to say at the end of the module, "I did well!"
1. Schedule and manage your time to read and understand every part of the module.
Read it over and over until you understand the point. This online course will be
delivered asynchronously and synchronously.
2. Study how you can manage to do the activities of this course in consideration of
your other modules from other courses. Be very conscious of the study schedule.
Post it in a conspicuous place so that you can always see it. Do not ask your course
facilitator about questions that are already answered in the guide.
3. Log in to the course site at least thrice a week (if you can log in daily, do so) and as
scheduled to keep abreast of important announcements, discussions, and other
class activities. Check the STREAM page every time you log in for possible
announcements.
4. Do not procrastinate. Remember, it is not others who will be short-changed if you will
not do your work on time.
5. Before you start doing your tasks, read and understand the assessment tools
provided. Do not settle with the low standards, target the highest standards in doing
your assigned tasks. I know you can.
6. You are free to browse and read the different materials even prior to doing the tasks
in each unit of the module. However, you need to ensure that you will not miss any
part of the module and you will not miss to accomplish every activity in every unit as
scheduled.
7. All course discussions will be conducted using Google Meet. If you will be using
mobile app of Google Meet, stay logged in so you can engage in the discussion
anytime and anywhere. If you are using the desktop app, regularly log in to stay in
the discussion.
8. All the discussions are academic discussions, which means that the relevant
academic conventions apply.
a. Your post should be composed of complete and grammatically correct
sentences. Do not use abbreviations and acronyms unless these are
introduced in the readings, and do not write in text-speak. Avoid writing in all
caps.
b. Post appropriate and well-thought rejoinders. Avoid merely approving or
disapproving with your classmates and course facilitators. You need to
support your inputs in the discussions with reliable information and resources.
Do not post uninformed opinions.
5
Revision No. 01
Page 6 of 137
c. Read and analyze the contributions made by your classmates in the

discussion forums. Respond appropriately and courteously. Always use proper
language.
d. Be polite and respectful arguing a point and in defending your opinions. Do
not be rude and do not make remarks that may be construed as a personal
attack. Refer to ideas/statements, not the person. Remember that the
objective of academic discussion is to develop your critical and analytical
thinking skills apart from contributing to the wealth of knowledge.
e. Do not post lengthy contributions. Stick to the point. Be clear about what your
main point is and express it as concisely as possible. Do not let the discussion
stray.
f. Quote your sources in the online discussion by mentioning the last name of
the author and the year. No need to use a particular style.
g. Protect your privacy. Ponder before you post. If you wish to share something
private, do it by email or private chat.
9. Follow the schedule of course activities. Always remind yourself of deadlines. Read
in advance. Try to anticipate possible conflicts between your personal schedule and
the course schedule, and make the appropriate adjustments. Try your best to inform
through any means your course facilitator for any unavoidable delays or "absences"
or "silences" of more than a week's duration or other concerns.
10. Note that our Google Classroom is a virtual learning environment, not a social
networking site. Use a recent and appropriate ID photo on your profile page for
proper identification.
11. You are also reminded of this guideline from the SLU Student Handbook.
Chapter IV: Code of Discipline
Sec. 8. Defaming any student, teacher, personnel, or university authority or his

agents; giving oral, or sending, disseminating or posting any written or electronically
transmitted message or graphics, or demonstrating offensive gesture, which causes
a person or his reputation or good name to be threatened, harassed, maligned,
besmirched, disgraced, degraded, insulted, ridiculed, or defamed.
1st violation: Warning/Reprimand to Suspension

2nd violation: Suspension to Dismissal/Nonadmission
3rd violation: Suspension to Expulsion
12. Lastly, you are the learner; hence, you do the module on your own. Your family
members and friends at home will support you but the activities must be done by
6
Revision No. 01
Page 7 of 137
you. Thus, you are strongly reminded of the following guidelines from SLU Student
Handbook.
Sec. 24. Cheating during examinations and quizzes, or plagiarism in connection with
academic work, or abetting the commission of the same.
1st violation: Warning with invalidation of grade

2nd violation: Censure to Suspension with invalidation of grade
3rd violation: Suspension to Dismissal/Non-readmission with
invalidation of grade
● Included in the forms of cheating are the following:

a. Patch writing: a form of plagiarism; refers to the act of making small
changes and substitutions to copied source material (Merriam-Webster,
2020)
b. Sharing your work/task designated as individual work to other students
c. Copying your classmate’s or schoolmate’s individual work
Commission of any of these will mean zero credit.
● Your teachers have the prerogative of having your written tasks under Plagscan
or other means of plagiarize check.
III. Study Schedule
Week Topic Learning Outcomes Activities
PRELIM
MODULE 1: Identity and History of indigenous Communities in the Philippines

Week 1-3 1. Explain the relevance of the Engage: Read a story on IPs
course to your personal and
professional life. Explore:
A. Read the following articles:

2. Distinguish the varying meanings
1) CHED CMO 2,
of related concepts.
2019. Integration of
Indigenous Peoples' (IP)
7
Revision No. 01
Page 8 of 137
3. Distinguish the indigenous Studies/Education into

cultural communities based on relevant Higher Education
their geographical locations,
Curricula (pp. 1-6)
features, and cultural identities.
2. UN Factsheet on
Indigenous Peoples
4. Determine how colonialism and
the subsequent Philippine 3. Fast Facts: Indigenous
government laws affected the Peoples in the Philippines
indigenous communities.
4. Molintas, J., 2004. The
Philippine Indigenous
Peoples’ Struggle for Land
and Life: Challenging Legal
Texts. pp. 269-275
5. Phil. Ethnographic Map
B. Watch this video:
10 THINGS TO KNOW ABOUT

IP (ppt)
Explain:
A. Read Molintas, J., 2004.

The Philippine Indigenous
Peoples’ Struggle for Land
and Life: Challenging Legal
Texts. pp. 289-294.
Watch the following video

and ppt presentations:
1. PPT on History of IP
8
Revision No. 01
Page 9 of 137
2. DAYAW
Elaborate:
Group reporting on the

different ICCs in the
Philippines
Evaluate: Teacher-made
Quiz
MODULE 2: Historical Injustice Against Indigenous Communities in the

Philippines
Week 4-5 1. Evaluate how cases of historical Engage: What if activity

injustice were treated in the
Philippines. Explore: Read 2 articles on
historical injustice
2. Reflect on the stories of struggle
of IPs for self-determination. 1. Indigenous Peoples’ Views on
Land Use, Ownership, and Land
3. Research on the lives of Control
indigenous cultural community
leaders and their causes. 2. The True Defenders of our
Ancestral Land and Asserting
our Right to Self -determination
Explain: 1. Discussion on the

impacts of historical injustice.
2. Watch videos on historical

injustice
Elaborate: Documentary
Analysis and Reflecting on the
9
Revision No. 01
Page 10 of 137
plight of the IPs
Evaluate: Teacher-made Quiz
Prelim Integrated Activity:

Advocacy slogan-poster
making
Week 6: Prelim Examination
MIDTERM
MODULE 3: IP Laws in the Philippines

UNIT 1: The Indigenous Peoples Rights Act (IPRA) 0f 1997
Week 1-3 1. Determine the situations that led Engage: Learn about the legal
to the development of IPRA. framework of IPRA.
Explore: Read about the legal

2. Discuss examples of compliance bases of IPRA, the bundle of
to and violations committed rights, and NCIP functions and
against IP rights laws. watch the following videos:
1. Introduction to Human Rights:

3. Evaluate the provisions of IPRA Indigenous Peoples’ Rights
and their implementation.
2. What is the United Nations
Declaration on the Rights of
Indigenous Peoples?
Explain: Read the following

articles:
1. Indigenous Peoples in the

Philippines: A Country Case
Study by David E. De Vera.
2. The Philippine Indigenous
10
Revision No. 01
Page 11 of 137
Peoples’ Struggle for Land and

Life: Challenging Legal Texts by
Jose Mencio Molintas ( pp 294-
298)
Elaborate: Analyze the issues

presented in the docufilm
Katutubo
UNIT 2: Free, Prior, and Informed Consent (FPIC)
Week 4-5 1. Explain the importance of Engage: Answer preliminary

seeking the free, prior and questions.
informed consent of ICCs when
Watch a short video clip on
carrying out projects/research that
FPIC.
concerns them, their resources,
and their territories. Explore: Discussion on
1. definitions of FPIC key

elements,
2. Analyze problems and issues of
2. the FPIC Process, and
FPIC implementation.
3. benefits of the FPIC
process.
3. Collaborate with classmates in Explain: Take a look at the

researching IP cases that applied
1. problems in the FPIC
FPIC.
implementation in the
11
Revision No. 01
Page 12 of 137
Philippines, and
2. recent FPIC developments in
Philippine Law.
Elaborate:
Analyze examples of FPIC cases

in the Philippines.
Midterm Integrated Task:

Presentation of FPIC/IPRA case
implementation analysis by
group
Week 6: Midterm Exam
FINALS
MODULE 4: Indigenous Knowledge Systems and Practices, Values , and Arts of

Indigenous Cultural Communities
UNIT 1: IIndigenous Knowledge System and Practices of IPs in CAR

Week 1-2 Engage: Answer quiz on
indigenous knowledge (IK)
1. Discuss the synergies between
science and indigenous Explore: Learn about indigenous
12
Revision No. 01
Page 13 of 137
knowledge forms. knowledge
2. Determine the role of ICCs and Explain: IKSP of CAR ICCs/IPs

their indigenous practices in
sustainable development goals. Elaborate: Guided Reflection
Activity
3. Research on indigenous
knowledge, skills, and practices of Evaluate: Simplified Research
the different ethnic groups in CAR.
4. Discuss the place of the

concept of inayan in the psyche
of IPs in CAR.
UNIT 2: Indigenous Languages and Arts in CAR

Week 3-5 1. Explain the language of an Engage: Do crossword puzzle
indigenous dance and/or
song. Explore: Learn about Cordillera
dances and songs
2. Determine the relevance of Explain: Read articles on
language preservation to Cordillera languages
indigenous communities.
Elaborate: Cordillera song
3. Design a brochure analysis: Nan Layad
expressing the relevance of
preserving the IP heritage Evaluate: Interpret an IP dance
and identity. or song
Final integrated task: Brochure

on IP Culture Preservation
Week 6: Final Examination
13
Revision No. 01
Page 14 of 137
IV. Evaluation
To pass the course, you must:
1. read all course readings and answer the pre-assessment exercises, self-assessment
activities, and reflection questions;
2. participate in the asynchronous online discussion forums, synchronous discussions,
and quizzes;
3. submit all the tasks identified in the study schedule; and
4. take the Prelim, Midterm and Final Examinations.
Formative Assessment
● You are required to answer the pre-assessment exercises, self-assessment activities,

and reflection questions although your scores in these activities will not be counted
towards your final grade. The reflection questions are designed to help you critically
analyze the course readings for better understanding while the pre-assessment
quizzes and self-assessment activities are designed as review management tool to
prepare you for the graded quizzes and the periodical examinations. The results will
also serve as a guide to the facilitator to identify students who will need more
reinforcement and assistance.
Summative Assessment
All the tasks identified in your study schedule, non-negotiable requirements, and
examinations that are embedded in your module are accompanied by guidelines and
grading rubrics or score sheets. Answer them according to the guidelines and rubric/ score
sheets. If needed, contact me thru my messenger account, email, or phone number
reflected below this course guide.
Grading System
Your grades will be computed according to the following weight allocations:
Prelim Grade/ Midterm Grade/Tentative Final Grade
CS (online discussion, assignments, quizzes) = 60%

Examination = 40%
14
Revision No. 01
Page 15 of 137
Total = 100%
Final Grade
Prelim Grade =30%

Midterm Grade = 30%
Tentative Final Grade = 40%
Total = 100%
V. Technological Tools
This course was designed to be conducted purely online; thus, stable internet connectivity
will be needed for you to attend the synchronous meetings, access the materials posted in
the Google classroom and submit your requirements. To this, you may use your
smartphones or tablets for convenience.
VI. Contact Information of the Facilitator
For questions or clarifications, please contact:
COURSE CODE PROFESSOR CONTACT
0409 MS ADORACION CAMI-ING abcami-ing@slu.edu.ph
0410 MS ADORACION CAMI-ING abcami-ing@slu.edu.ph
0597
MS ADORACION CAMI-ING abcami-ing@slu.edu.ph
0507
MS ADORACION CAMI-ING abcami-ing@slu.edu.ph
15
Revision No. 01
Page 16 of 137
0570
MS DORIS BULLONG dkbullong@slu.edu.ph
0579
7111
0408
MS JOYCE COBEBE jdcobebe@slu.edu.ph
0588
0206
0534 MS SHEILA D DOTIMAS sddotimas@slu.edu.ph
0561 MS MARINEL PIAMONTE mlpiamonte@slu.edu.ph
0525 MS MARINEL PIAMONTE mlpiamonte@slu.edu.ph
0303 MS SALLY TABEC sptabec@slu.edu.ph
16
Revision No. 01
Page 17 of 137
0528B MS SALLY TABEC sptabec@slu.edu.ph
Prepared by:
Languages and Communication Department Faculty
17
Revision No. 01
Page 18 of 137
ASSIGNMENT GUIDE
Prelim Integrated Task

Advocacy Slogan–Poster Making
I. Output
As your way of showing support to the plight of the Indigenous people, you are tasked
to make an advocacy slogan-poster that reflects your stand about all the injustices the
indigenous people had experienced and continue to experience up to the present time.
II. Rationale
As a medium for social change, posters record our struggles for peace, social justice,
environmental defense, and liberation from oppression. Posters communicate, advocate,
instruct, celebrate, and warn, that encourages people to make action with the help of
bold messages and striking iconography used in the poster. On the other hand,
advocacy is an activity by an individual or group that aims to influence decisions within
political, economic, and social institutions.
We can also use a poster as an advocacy form for it can easily drive a point in a
creative way. Remember also that a good advocacy poster will drive people to respond
to a newly identified needs for political support and awareness-raising in the community,
for instance, raising awareness about the plight of the Indigenous people. Advocacy
poster may influence people to make improvement strategies that will include reorganizing
or mobilizing additional resources for a specific cause like raising awareness about the
struggle of the IP.
III. Materials
You may create your posters manually or digitally. Use a short bond paper. Make
your presentation in a landscape format with 1 inch margin on all sides.
18
Revision No. 01
Page 19 of 137
IV. Specific Guidelines
In accomplishing the activity, follow the instructions below.
1. Gather enough information about the topic of your advocacy slogan-poster.

2. Decide on the important concepts that must be included in your advocacy poster.
Express the main idea of your advocacy through a well-crafted catchy slogan.
3. Use appropriate icons and symbols.
4. Consult or engage family members by building common ground through shared
vision, actions and learning.
5. Be creative and resourceful.
V. Evaluation Tool
Your output will be scored using the rubric below:
Category 10 8 6 4 and
below
Slogan The slogan The slogan The slogan The slogan
excellently expresses the expresses the is unclear,
expresses the message of the message of unoriginal
message of the poster. It is clear, the poster. It is and not
poster. It is clear, original, but not clear, but catchy.
original, and catchy. unoriginal and
catchy. not catchy.
Attractivenes The poster is The poster is The poster is The poster
s and exceptionally attractive in acceptably is poorly
Neatness attractive in terms of design, attractive but designed
terms of design, layout, and a bit messy. and
layout, and neatness. distractingly
neatness. messy.
19
Revision No. 01
Page 20 of 137
Originality Excellent Good Good attempt Lacks

and combination of combination of to combine insight and
Creativity images and text images and text images and originality.
showing showing a clear text but
originality and understanding somehow
creativity of the lessons. lacking in
reflective of a depth and
deep insight.
understanding
of the lessons.
Graphic- All Most Some of the Graphics
Relevance graphics/image graphics/image graphics are do not
s are related to s are related to related to the relate to
the topic and the topic and topic and the topic
make the make the contribute to and do not
message easy message easy understanding help clarify
to understand. to understand. the message. the
message.
Label and All text are easily Text is readable Text and Text and
Graphics readable and and images are images are images are
Clarity images are recognizable. quite too
easily small/faint but small/too
recognizable. still readable light/too
and fancy to
recognizable. view.
TOTAL (50
points)
20
Revision No. 01
Page 21 of 137
Final Integrated Task

Brochure
Indigenous Peoples: Knowledge and Culture Preservation
I. Output
To culminate our course, this is a moment to gather all of your realizations and ideals
that were spurred through our learning together. Incorporate all of these wonderful
thoughts in creating your own brochure. Make it as an embodiment of your cause for
culture preservation.
II. Rationale
With the onset of technology, social media as well as the open access to a myriad
of information including archives on indigenous knowledge and culture, there are great
chances of misinformation and misinterpretation that can possibly lead to the decay of the
genuineness of the indigenous peoples’ way of life. So, we are urged to responsibly curate
a brochure that will manifest our positive take on culture preservation.
III. Materials
Lecture Notes
Sample Brochures

Kindly refer to the directions given. In cases that you have questions, you are
welcome to reach out to your course facilitator for clarifications.
1.Construct your own theme (statement) that expresses your assertion on the
preservation of indigenous peoples’ knowledge and culture. Feature this statement on
the cover page of your brochure. You are free to add graphics and photos according
to our sense of creativity.
2.Fill the second, third, and fourth pages of your brochures with materials that will
reinforce the message of your theme. So, all in all, your brochure should have four (4)
pages. The first one is intended as your cover page.
3.Check this link to have an inspiration on how to create your own brochure. This has
several samples dealing with various topics.
United Nations Department of Economic and Social Affairs

21
Revision No. 01
Page 22 of 137
Indigenous Peoples (Brochures) (check GPIC non-negotiable folder)

https://www.un.org/development/desa/indigenouspeoples/uncategorized/2017/06/br
ochures/
3.Plan on how you want to construct your output. You may wish to collect articles,
photographs, or font styles depending on how you want to present your work.
4.Remember to responsibly cite your sources.
5.Consider these free websites too in making your brochures. Of course, aside from these,
you can still use Microsoft Word and Microsoft Publisher in accomplishing the task.
a. Venngage https://venngage.com/features/Brochure-Maker
b. Be Funky https://www.befunky.com/features/brochure-maker/
c. My Creative Shop https://www.mycreativeshop.com/brochure-maker.html
d. Flip Snack https://www.flipsnack.com/digital-brochure
e. Vis Me https://www.visme.co/brochure-maker/
f. PS Print https://www.psprint.com/design-templates/brochures/
g. Foto Jet https://www.fotojet.com/features/graphic-design/brochure.html
6.Review your work several times before submission.
7.Make sure to save your works in PDF so as to preserve the design, content, and format
of your final output.
V. Evaluation Tool
Your output will be scored using the rubric below.
22
Revision No. 01
Page 23 of 137
23
Revision No. 01
Page 24 of 137
GPIC
COURSE LEARNING OUTCOMES

At the end of the module, you should
be able to:
1. exhibit awareness of the indigenous

knowledge systems and practices, free
prior informed consent, and the laws
protecting the indigenous cultural
communities for the appropriate and
ethical delivery of social welfare service;
2. use their knowledge of the indigenous
cultural communities’ historical
background, ethnic features and life
conditions in responding to the economic,
social and cultural well-being of the
indigenous communities;
3. demonstrate interpersonal
https://lh3.googleusercontent.com/qMLoMOAkwTmmfLfXKNjiPq and
pSwLPraQF
intercultural competence in dealing with
2udACJ2lOc8lnz9cMRsydOxZwq7lPUGM2Qq_SOw=s85
culturally diverse communities in both the
local and global setting;
4. champion causes geared to the
promotion and protection of the rights of
indigenous cultural communities and their
24
environment within the framework of
national
means, electronic, mechanical, photocopying, recording, or otherwise of any part of this document, unity
without and
the prior development;
written permission of SLU, isand
strictly prohibited.
5. demonstrate appreciation and
recognition of the various indigenous
cultural communities in the Philippines,
Revision No. 01
Page 25 of 137
https://lh3.googleusercontent.com/y47Uq4LI-2kxR_-vktyVsJaF-
Un2fVbQY7OYzPsNfk9OyEZ4z2Cx75qViL3WEZbvzpvXmQ=s170
COURSE INTRODUCTION
Dear students,
Before the colonizers came to the Philippines, there were already established
communities in different parts of the archipelago. These communities each had their
distinct systems of beliefs, practices and traditions which went relatively unchallenged as
there were no external influences and forces that would have compelled them to change
or abandon their traditional ways, until the Spaniards came. Since then, a long history of
discrimination and injustices was committed against the original inhabitants of the
Philippine Islands; unfortunately to this day, these unfair treatments persist.
The plight of the indigenous cultural communities (ICCs)or indigenous peoples (IPs) is
not popularly known among the nonindigenous communities or the majority population,
which is another unfortunate reality. Thus, there is a need to raise awareness among the
public about the existence of the ICCs/IPs and their continuing struggle. As a response to
this need, CHED enjoins higher educational institutions to enrich their program curricula
with indigenous studies/education either as an integrated topic or a stand-alone course.
Saint Louis University is offering it as an independent course under the general education
curriculum.
This course aims to enhance students' awareness, appreciation, and recognition of

the indigenous communities of the Philippines. It focuses on indigenous groups in the
Philippines and their way of life, as well as their role in and contribution to the Filipino
society. It also highlights the indigenous knowledge systems and practices of indigenous
25
Revision No. 01
Page 26 of 137
communities, their struggles against historical injustice, their right to free prior informed
consent, and the laws that protect them.
*All videos, images, and compiled articles belong to their rightful owners.
TABLE OF ACRONYMS
CADT Certificate of Ancestral Domain Title
CALT Certificate of Ancestral Lands Title
DENR Department of Environment and Natural Resources
FPIC Free, Prior and Informed Consent/Free and Prior Informed

Consent
ICCs Indigenous Cultural Communities
IKSP Indigenous Knowledge Systems and Practices
IPRA Indigenous Peoples Rights Act
IPs Indigenous Peoples
NCCA National Commission on Culture and the Arts
NCIP National Commission on Indigenous Peoples
UNDRIP United Nations Declaration on the Rights of Indigenous Peoples
26
Revision No. 01
Page 27 of 137
Overview
This module focuses on the identity and historical background of the indigenous
communities in the Philippines. The module defines who the indigenous peoples are and
discusses the distinction among indigenous cultural minorities and the major groups of
indigenous people based on their features. It also delves into the culture of the IPs and
their continuing struggle throughout history. It traces the historical development of the legal
measures that led to the oppression of the indigenous people in the Philippines. This
includes their significant experiences during periods of colonization and how these
influenced their lives.
Learning Outcomes: In this module, you are expected to

1. explain the relevance of the course to your personal and professional life;
2. distinguish the varying meanings of related concepts;
3. distinguish indigenous cultural communities based on their geographical locations,

features and cultural identities; and
4. describe the significant experiences of IP communities during the pre-colonial times and
colonization periods.
ENGAGE
There are an estimated 14 million indigenous people in the country. Among the
prominent groups are the Negritos of Luzon, Lumad, Bagobo, and Tiruray. The indigenous
27
Revision No. 01
Page 28 of 137
people of the Philippines also face many challenges in the context of development,
peace and security, and human rights. Indigenous people are facing poverty as well as
discrimination. Poverty is prevalent among indigenous people in the proposed
Bangsamoro region where people claim to have never seen a 500-peso bill. Indigenous
people are still not free even if they live in our communities. They continue to suffer from
harassment such as racism and body shaming. But how can they protect themselves from
discrimination?
Indigenous people are concerned with preserving the land and protecting the
language. Changing of hairstyles, using civilian clothing, changing of languages; they had
to change their culture to be able to cooperate in the society.
Do we need to hurt them? They need us. We need them. They need our cooperation.
Below is a short story about indigenous people. Read and reflect on the questions that
follow:
https://lh3.googleusercontent.com/X5BY-
qDHMkWRhmzCMmT2UgrjKCdYgNWNEFRjOyuO9err9lugUN5SP_9gPn2m1vSdQZpOiw=s170
Of the 60 million Filipinos [in 1991... Eds.], seven million are indigenous. They are all
over the Philippines: in Luzon, Visayas and Mindanao. One of the six major tribal groups is
the Negrito or the Ayta tribe. There are 130,000 Aytas found all over the country. Hence we
are called the "scattered" or "nomadic" tribe.
Due to foreign conquest, we suffered continuous displacement from our lands and
the subsequent destruction of our culture. Unlike the Igorots of Northern Cordillera and the
Lumads of Southern Mindanao, our tribe lost its ancestral lands and, with it, our culture. The
wanderings and scattering of our tribe were not inherent to our culture. Rather, we were
driven into it by the necessity of looking for food.
28
Revision No. 01
Page 29 of 137
Sad to say, in the Philippines, the indigenous people are called the "cultural
minorities" or the "little natives". This nomenclature came from the Spaniards. Under the
Spanish government, the natives who refused to be baptized were marginalized and
classified as the "cultural minority" a name deemed unworthy of the baptized Christians.
The term "minority" was reserved in a derogatory fashion for the "pagans", the unbelievers,
the untutored and the illiterate, the voiceless and the powerless.
Most of our indigenous peoples have a low self-image in spite of the fact that we
were the original inhabitants of the Philippines. This is the result of a long history of
oppression. We have been victims of various types of exploitation and have been driven
from our lands countless times. Our ancestors once lived by the riversides and along the
seashore. Now we have been pushed to the summit of the mountains. Coupled with our
anxieties caused by the endless waves of displacement was our difficulty in procuring food.
We live by the produce of our farms, but many of us still survive by hunting wild boar, deer,
birds, and also by fishing in the rivers. We have a council of elders who settle disputes in the
village.
When the Church people introduced the literacy program, I was one of the first to
learn. This was so because of Paulo Freire's methodology of teaching. This method is very
encouraging. It is owing to this that I can now speak to you about people empowerment.
Learning to read and write enhanced our self-confidence. Now we are no longer
subject to the deceptions of the middlemen and the military. We now control the prices of
our products. Gradually we are moving from the barter system to cash economy. Slowly
we are being liberated from the clutches of middlemen and from the pitfall of eternal
debts.
It is not only education that will empower our people. We also need to organize. We
know there is power in organized groups. We started organizing our villages... under an
umbrella organization called LAKAS, literally meaning "power"... The binding force of LAKAS
derives from its commitment to such important concerns as self-determination, ancestral
domain, human rights and sovereignty.
Education and organization are useless if people are not moved to action. The true
measure of people empowerment is this: In the face of oppression, stand up and work for
self-liberation.
To summarize, our literacy program liberated us from both ourselves and our
oppressive social structures. We have overcome our low self-image. We can now walk tall
29
Revision No. 01
Page 30 of 137
and look straight into the eyes of others. We can now speak in assemblies such as this even
if we still feel nervous. We know and we feel that we are now recognized and accepted as
persons.
We grew in critical thinking and analysis. Organized, we ceaselessly seek the truth.
We courageously uphold our rights and human dignity and strive to improve our livelihood.
We struggle for political, social and cultural freedom. And we constantly abide by our
principle: "Oppress no one and let no one oppress you."
Exercise 1
Reflect on these questions then write down your thoughts:
1. Share an experience in which you felt discriminated or offended because of your

race or your cultural background. How did you feel and how did you act on it? (If
none, you can share about a story or experienced you’ve heard from other people).
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
2. Do you think it is right to discriminate other people because of their race, or even
because it is the common mind set in the society? Why?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_________________________________________________________________________________
30
Revision No. 01
Page 31 of 137
3. “Education and organization are useless if people are not moved to action.” In your
own ways, how can you help in protecting the indigenous people from
discrimination and promoting respect?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
4. Do you agree with the principle, “Oppress no one and let no one oppress you?” Explain.
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
__________________________________________________________________
EXPLORE
For this part of the unit, you are required to read the following:
COMMISION ON HIGHER EDUCATION. (2019). INTEGRATION OF INDIGENOUS PEOPLES' (IP)

STUDIES/EDUCATION INTO RELEVANT HIGHER EDUCATION CURRICULA (pp. 1-6). Quezon City:
COMMISION ON
HIGHER
EDUCATION.
31
Revision No. 01
Page 32 of 137
1. UN Factsheet on Indigenous Peoples

https://www.un.org/esa/socdev/unpfii/documents/5session_factsheet1.pdf
Who are the Indigenous Peoples?
It is estimated that there are more than 370 million indigenous people spread across
70 countries worldwide. Practicing unique traditions, they retain social, cultural, economic
and political characteristics that are distinct from those of the dominant societies in which
they live. Spread across the world from the Arctic to the South Pacific, they are the
descendants - according to a common definition - of those who inhabited a country or a
geographical region at the time when people of different cultures or ethnic origins arrived.
The new arrivals later became dominant through conquest, occupation, settlement or
other means.
Among the indigenous peoples are those of the Americas (for example, the Lakota
in the USA, the Mayas in Guatemala or the Aymaras in Bolivia), the Inuit and Aleutians of
the circumpolar region, the Saami of northern Europe, the Aborigines and Torres Strait
Islanders of Australia and the Maori of New Zealand. These and most other indigenous
peoples have retained distinct characteristics which are clearly different from those of
other segments of the national populations.
Understanding the term “indigenous”
32
Revision No. 01
Page 33 of 137
Considering the diversity of indigenous peoples, an official definition of “indigenous”

has not been adopted by any UN-system body. Instead the system has developed a
modern understanding of this term based on the following:
• Self- identification as indigenous peoples at the individual level and accepted by
the community as their member.
• Historical continuity with pre-colonial and/or pre-settler societies
• Strong link to territories and surrounding natural resources
• Distinct social, economic or political systems
• Distinct language, culture and beliefs
• Form non-dominant groups of society
• Resolve to maintain and reproduce their ancestral environments and systems as
distinctive peoples and communities.
A question of identity
● According to the UN the most fruitful approach is to identify, rather than

define indigenous peoples. This is based on the fundamental criterion of self-
identification as underlined in a number of human rights documents.
● The term “indigenous” has prevailed as a generic term for many years. In
some countries, there may be preference for other terms including tribes, first
peoples/nations, aboriginals, ethnic groups, Adivasi, janajati. Occupational
and geographical terms like hunter-gatherers, nomads, peasants, hill people,
etc., also exist and for all practical purposes can be used interchangeably
with “indigenous peoples”.
● In many cases, the notion of being termed “indigenous” has negative
connotations and some people may choose not to reveal or define their
origin. Others must respect such choices, while at the same time working
against the discrimination of indigenous peoples.
Culture and Knowledge
Indigenous peoples are the holders of unique languages, knowledge systems and
beliefs and possess invaluable knowledge of practices for the sustainable management of
natural resources. They have a special relation to and use of their traditional land. Their
ancestral land has a fundamental importance for their collective physical and cultural
33
Revision No. 01
Page 34 of 137
survival as peoples. Indigenous peoples hold their own diverse concepts of development,
based on their traditional values, visions, needs and priorities.
Political participation
Indigenous peoples often have much in common with other neglected segments of
societies, i.e., lack of political representation and participation, economic marginalization
and poverty, lack of access to social services and discrimination. Despite their cultural
differences, the diverse indigenous peoples share common problems also related to the
protection of their rights. They strive for recognition of their identities, their ways of life and
their right to traditional lands, territories and natural resources.
3. Fast Facts: Indigenous Peoples in the Philippines

https://www.ph.undp.org/content/philippines/en/home/library/democratic_
governance/FastFacts-IPs.html
34
Revision No. 01
Page 35 of 137
35
Revision No. 01
Page 36 of 137
36
Revision No. 01
Page 37 of 137
4. Bank, A. D., & Rovillos, R. D. (2002). Indigenous peoples/ethnic minorities and poverty
reduction, Philippines. Asian Development Bank.
DEFINING THE IDENTITY OF INDIGENOUS PEOPLES, pp 3-6

DEMOGRAPHIC PROFILE OF INDIGENOUS PEOPLES, pp 7-11
5. Molintas, J., (2004). The Philippine indigenous peoples’ struggle for land and life:
Challenging legal texts. Arizona Journal of International & Comparative Law, 21(1),
pp.269-275.
6. Philippine Ethnographic Map (Cartographer hobbyist Kid Villafuerte Soltis posted the
map on his Facebook page on March 14, 2019).
37
Revision No. 01
Page 38 of 137
https://lh3.googleusercontent.com/maGB_wtk568vpHUXacvRD6i2jAe5_aumreIu2X4cAW-
cIj9rQKLstCSfOriv8I4Vmwa2=s85
EXPLAIN
To further understand what you have read, watch the following.
1. 10 THINGS TO KNOW ABOUT IP

2. DAYAW: The Indigenous Peoples Festival
3. Module 1, PPT 1
4. IP History, PPT 2
38
Revision No. 01
Page 39 of 137
Also, read Molintas, J., (2004). The Philippine indigenous peoples’ struggle for land
and life: Challenging legal texts. Arizona Journal of International & Comparative Law, 21(1),
pp.282-288.
ELABORATE
A. On this phase, let us check your skill in map reading. Identify the Indigenous
Communities located in the identified places.
https://lh3.googleusercontent.com/jr_fh39ZW9CzFgsa8kqpqS13oe4ksiXmuzjFwcdvU2_de3OpjNHqKJ
uije4MeYqjEdlsPAQ=s93
39
Revision No. 01
Page 40 of 137
B. Group reporting. You will be divided into 9 groups. Each group will be assigned one
of the major indigenous groups in the list below to research on, and then prepare a
PowerPoint to be presented in class. Include images and pictures relevant to your
report. Your presentation should not exceed 7 minutes.
You must provide the following information:
1. Location and population

2. Language/s
3. Distinct traits/Qualities
4. Common practices and cultural traditions
1. Mindanao Lumad 1: Subanen, Manobo, B’laan, T’boli, Mandaya, Mansaka, Tiruray,

Higaonon,
2. Mindanao Lumad 2: Bagobo, Bukidnon, Tagkaolo, Banwaon, Dibabawon, Talaandig,

Mamanua, and Manguangan
3. Cordillera Peoples: Bontoc, Ibaloi, Ifugao, Isneg, Kalinga, Kankanaey, Tingguian, and
Yapayao
4. Caraballo Tribes: Ibanag, Ilongot, Gaddang, Ikalahan and Isinai
5. Agta and Aeta/Negrito
6. Mangyan of Mindoro: Batangan, Iraya, Hanunoo, Alangan, Ratagnon, Buhid, and
Tadyawan
7. Palawan hill tribes: Tagbanua, Batak, Kalamianes,Cuyonin, and Ken-uy
8. Muslim Groups 1: Maranao,Maguindanao, Tausug, Samal, Yakan, Sangil, Palawani
9. Muslim Groups 2: Badjao, Kalibugan, Jama-Mapun, Ipanun, Kalagan, Molbog,and
Muslim
You will be graded according to the following criteria:

Quality of Content: 10
Clarity of Delivery: 10
PowerPoint 5
Total: 25 pts
40
Revision No. 01
Page 41 of 137
EVALUATE
Teacher- prepared Quiz. Review the lessons covered for this unit to prepare for a quiz. The
quiz shall be accessed as a Google Form.
References:
Bank, A. D., & Rovillos, R. D. (2002). Indigenous Peoples/ethnic minorities and poverty
reduction, Philippines. Asian Development Bank.
Commision on Higher Education. (2019). Integration of indigenous peoples' (IP)

studies/education into relevant higher education curricula (pp. 1-6). Quezon City:
COMMISION ON HIGHER EDUCATION.
Fast Facts: Indigenous Peoples in the Philippines (nd). Retrieved from

https://www.ph.undp.org/content/philippines/en/home/library/democratic_govern
ance/FastFacts-IPs.html
Molintas, J., 2004. The Philippine indigenous peoples’ struggle for land and life:
Challenging legal texts. Arizona Journal of International & Comparative Law,
21(1).
Phil. Ethnographic Map (Cartographer hobbyist Kid Villafuerte Soltis posted the map on his
Facebook page on March 14, 2019).
UN Factsheet on Indigenous Peoples

https://www.un.org/esa/socdev/unpfii/documents/5session_factsheet1.pdf
41
Revision No. 01
Page 42 of 137
Overview
This module presents the historical injustices suffered by ICCs/IPs in the form of
discrimination, marginalization and differentiation. Relevant articles shed light on how these
unjust treatments of the ICCs/IPs started and how their impacts continue to affect the lives
of the indigenous peoples up to the present.

1. discuss cases of historical injustice in the Philippines;
2. critique an issue that confronts or has confronted indigenous cultural communities;
3. reflect on the stories of struggle of IPs for self-determination; and
4. research on the lives of indigenous cultural community leaders and their causes.
ENGAGE
Exercise
What if activity.
Fill in the missing words to predict possibilities as stated in each item. Write the word/s in the
provided lines.
What if…
1. there are no rules on acquiring a land?
42
Revision No. 01
Page 43 of 137
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
2. every person is free to do anything he wishes to another?

_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
3. there are no regulations governing the building of dams?

_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
4. there are no laws protecting the rights of the indigenous people?

_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
5. any country has the right to attack or invade another?

_________________________________________________________________________________
_________________________________________________________________________________
________________________________________________________________________________
EXPLORE
Read the following articles to gain an understanding of the historical injustice
suffered by the indigenous peoples.
A. INDIGENOUS PEOPLES’ VIEWS ON LAND USE, OWNERSHIP, AND LAND CONTROL

(by Attorney Jose Molintas)
THE PHILIPPINE STATE’S LAND POLICIES: A HISTORICAL OVERVIEW
43
Revision No. 01
Page 44 of 137
In many cases of indigenous peoples’ struggle for autonomy or survival itself, land has
been the central issue. Uprooting indigenous peoples from their land denies them their right
to life and identity. They have continuously related and enhanced the environment they
are in as the material basis of their existence. They also have been successful in creating
indigenous laws prior to the coming of the colonizers or the advent of the so-called
modern nation states. The existence of the indigenous peoples’ prior and, hence, “vested
rights” have been widely acknowledged even at the international level. In recognition of
this state of affairs, modern nation states have become increasingly conscious of the
importance of the land issue to indigenous populations and have worked, at least on
paper, to acknowledge these rights, as the following discussion will illustrate.
The state’s definition of indigenous peoples emphasizes their ties

to the land they occupy. It states that “indigenous peoples refer to a
group of people sharing common bonds . . . who have under claims of
ownership since time immemorial occupied, possessed and utilized a
territory . . ..” Yet even with this apparent state recognition of
indigenous peoples’ rights, displacement and various forms of
violations of rights have been common in indigenous peoples’
territories. This present-day treatment of indigenous peoples is rooted in
the country’s colonial history. The colonizers brought with them their
own concepts of land use and ownership, which were very different
from those of the natives. This section tackles, in historical perspective,
the land policies of the Philippine state that infringe on indigenous
lands and resources.
A. Spanish Colonial Government Land Laws
The superimposition of colonial laws started with a legal fiction – the Regalian Doctrine
– that declared arrogantly that the Crown of Spain owned all lands. This would later
become the “theoretical bedrock upon which Philippine land laws were based. This
signaled the start of the undermining of indigenous peoples’ concepts of land use and
land rights (It should be noted, however, that many indigenous peoples were able to retain
their tribal sovereignty so that their land laws exist independent of Spanish promulgated
land laws).
Between 1523 and 1646, it is said that at least twenty-one laws related to the
Philippines were enacted by Spain. Royal decrees and various memoranda would later
follow. The Spanish introduced laws that essentially contradicted and even denied
customary concepts of land use and ownership. The royal decrees of October 15, 1754
44
Revision No. 01
Page 45 of 137
called for titling of lands on the basis of “long and continuous possession.” In support of this,
the Royal Cedula Circular of 1798 and the Royal Decrees of 1880 followed. By July 1893 the
Spanish Mortgage Law that provided for the systematic registration of land titles and
deeds was put into effect. As expected, many did not avail themselves of this opportunity,
so in 1894 the Maura Law was issued.27
The Maura Law is said to be the last land law under Spain. Article 4 of the Maura Law
denied and contradicted customary laws of land ownership declaring that any lands not
titled in 1880 “will revert back to the state.”28 This meant that landowners were given only a
year within which to secure title. After the deadline, untitled lands were deemed forfeited.
The Maura Law also reiterated that “all pueblo lands were protected lands and could not
be alienated because they belonged to the King.”
B. American Colonial Land Laws
The Regalian Doctrine (Jura Regalia or Spanish Royal Law) remained in favor
throughout the American administration of the Philippines from 1898 to 1945, providing the
American government, like its Spanish predecessor, legal justification for centralizing and
controlling the islands’ natural resources. The Regalian Doctrine, in effect, endured as land
laws were passed which dispossessed the indigenous peoples of all claims to their lands.
Indeed, the Treaty of Paris in 1898 expressly stated that “all immovable properties which in
conformity with law, belong to the Crown of Spain” and were to be ceded and
relinquished to the new colonial master.
To further strengthen the colonizer’s, hold over the islands’ resources, the Public Land
Act was enacted in 1902, giving a mandate to the American government to expropriate
all public lands. It subjected all lands to the Torrens system, a proof of land title, thereby
leading to the commodification of land resources. The Philippine Commission Act No. 178
of 1903 followed. This ordered that all unregistered lands would become part of the public
domain, and that only the State had the authority to classify or exploit the same. Two years
later, the Mining Law of 1905 was legislated. This gave the Americans the right to acquire
public land for mining purposes and revealed the Americans’ goal of extracting resources
from indigenous territories. In the same year, the Land Registration Act of 1905
institutionalized the Torrens Titling system as the sole basis of land ownership in the
Philippines. The Torrens System of land titling was patterned after the land registration law
of the State of Massachusetts, U.S., which in turn was copied from the Australian model. (Sir
Richard Torrens of South Australia originally conceived the idea of land transfer of
ownership by easy alienation of land.)
45
Revision No. 01
Page 46 of 137
Any lands not registered under the Spanish colonial

government were declared public lands owned and
administered by the state. By virtue of the Public Land
Acts of 1913, 1919, and 1925, Mindanao and all other
fertile lands that the State considered unoccupied,
unreserved, or otherwise unappropriated public lands
became available to homesteaders and corporations,
despite the fact that there were indigenous people living
on these lands. Still, in 1918, the Public Land Act No. 2874
was passed providing for the claiming and registration of
lands through a free patent system. This law contained
the restriction that “free patents and certificates shall not
include nor convey title to any metal or mineral deposits
which are to remain the property of the government.”
In 1929, Proclamation No. 217 declared 81.8% of the total land area of the Cordillera as
the Central Cordillera Forest Reserve. This rendered the indigenous peoples “‘squatters in
their own land’” according to formal state laws. Forest lands are inalienable and non-
disposable. In 1935, the Mining Act banned indigenous mining activities; while the
Commonwealth Act 137 granted timber and water rights within mining claims for the
development and operation of mining explorations. These land laws denied outright the
existence of indigenous peoples who have controlled and managed their lands since time
immemorial.
The 1935 Constitution (of the new self-governed Commonwealth of the Philippines)
essentially retained the colonizers’ view of land. This philosophy is embodied in sec. 1,
Article XIII, which states:
All agricultural, timber, and mineral lands of the public

domain, waters, minerals, coal, petroleum, and other
mineral oils, all forces of potential energy, and other
natural resources of the Philippines belong to the State,
and their disposition, exploitation, development, or
utilization shall be limited to the citizens of the
Philippines, or to corporations or associations at least
sixty per centum of the capital of which is owned by
such citizens, subject to existing right, grant, lease or
concession at the time of the inauguration of the
Government established under the Constitution.35
46
Revision No. 01
Page 47 of 137
C. Post-Colonial Land Legislation
The Philippines gained political independence from the United States in 1946; however,
the postwar regime essentially upheld the policies of the American colonial government. In
the Cordillera region, the land problem was aggravated by the passage of legislation and
Republic Acts and Proclamations declaring Igorot ancestral lands open for leaseholders,
military reservations, watersheds, and resettlement areas. The Cordillera region could also
be used by the government as a “resource base” for its development endeavors. This
meant that the government would take a development philosophy that fully exploited the
rich natural resources through extractive development projects like hydropower dams,
mining and logging, with the “minorities” sacrificing for the “majority.”
Among the more significant post-colonial pieces of legislation that would deprive and
deny the indigenous peoples their ancestral lands and cultural heritage was the infamous
Revised Forestry Code of 1975. The Code provides that all lands having a slope of eighteen
degrees or more are inalienable and non- disposable for agricultural and settlement
purposes. Paradoxically, the indigenous peoples have traditionally settled on the slopes in
their territories and have long enjoyed sustainable agriculture there as evidenced by the
antiquity of their terraces that, to this day, are thriving. The code also declared, “all lands
above 18 degrees slope automatically belong to the state classified as public forest land.”
The Regional Forestry Master Plan36 recorded that 57% of the pine forest area in the
Cordillera has a slope greater than 50 degrees – making the people squatters in their own
lands.
Prior to the Forestry Code, however, some legislation was passed that seem to have
favored the lot of the indigenous peoples. Apparently, this legislation was aimed at
integrating indigenous peoples into the majority society by giving indigenous peoples a
chance to quiet title to their lands. The relevant land legislation in the Cordillera is
summarized below:
A. Republic Act 3872 (Manahan Amendment, 1964), which

provided for automatic acquisition of private, individual title by
indigenous people who have for 30 years or more occupied
lands of the public domain suitable for agricultural cultivation.
B. Administrative Order No. 11 (Bureau of Forestry, 1970),
which provided that all forest concessions were to be subject to
the private rights of the indigenous people occupying the
concession at the time a license is issued.
47
Revision No. 01
Page 48 of 137
C. Presidential Decree 410 (Ancestral Land Decree, 1974),

which identified all agricultural lands occupied and cultivated by
members of the indigenous peoples since 1964 as alienable and
disposable, excluding those in Panay, Negros, Abra, Quezon,
Benguet, and Camarines. However, it required them to acquire
land occupancy certificates to be used in applications for free
patents.
D. Presidential Decree 1529 (Property Registration Decree,

1978), which provided for the registration of land owned by those
who by themselves or through their ancestors have been in open,
continuous, exclusive, and recognized possession and
occupation of all alienable and disposable lands of public
domain under a bona fide claim of ownership since June 12,
1946, or those who have acquired such ownership through any
other ways provided by law.
E. Presidential Decree 1998 (1985), which authorized the

classification and/or reclassification of lands with a slope of 18%
or more in the provinces of Cebu and Benguet as alienable and
disposable provided certain conditions and criteria are met.
These conditions are that the area is developed, planted with
agricultural crops using effective erosion control practices like
terracing, and that there are basic structures like schools and
churches clearly existing.
In the Cordillera region (Northern Philippines), the state legislated policies that favored
some of the indigenous populations. The indigenous population engaged in vegetable
farming in Benguet province is a case in point. Local history shows that in the 1950s, there
was a rush for land along the Halsema stretch because of the promising vegetable
enterprise. Chinese businessmen- farmers would scramble for the lands in the area and
soon would monopolize the vegetable farms in the area. In response, Igorot farmers
organized themselves and rallied against Chinese dominance in the vegetable industry.
This discontent reached Malacanang, compelling then Presidents Magsaysay and
Macapagal to implement policies favoring the Igorot farmers and to provide indigenous
peoples an opportunity to secure their lands. Among these policies include the following:
Executive Order 180 (Magsaysay Law, 1950), which directed the

48
Revision No. 01
Page 49 of 137
Bureau of Lands, Forestry and Soils, and the Mountain Province

Development Authority to grant the Igorots the right to acquire titles
for lands they had occupied and cultivated. July 4, 1945, provided
that they completed survey and registration of these lands. This
Executive Order also contained important directives giving some
portions of Mt. Data National Park and the Central Cordillera Forest
Reserve to landless Igorot farmers.
Republic Act 782, which was later amended to Republic Act 3872,
was enacted during the Macapagal regime. It granted land rights to
landless Igorot vegetable farmers. The act was passed in response to
the growing Chinese monopoly of the vegetable industry in Benguet.
Similarly, President Ferdinand Marcos issued Executive Order 87, which
granted rights to Igorots and required them to complete the technical
survey of their landholdings.
The 1987 Constitution likewise contains some provisions regarding

the recognition and promotion of “the rights of indigenous cultural
communities within the framework of national unity and development”
(Art. II, § 22) and the creation of autonomous regions in Muslim
Mindanao and in the Cordilleras (Art. X, sec 15-19).
A number of policies have also been developed by government agencies such as the
Department of Environment and Natural Resources (DENR) and the Department of
Agrarian Reform (DAR) in an attempt to provide land tenure to the indigenous people.
Through the DENR, Administrative Order No. 2 (Departmental Administrative Order 2,
commonly known as DAO2) Series of 1993, offers the issuance of Certificates of Land
Claims (CALCs) and Certificates of Ancestral Domain Claims (CADCs) as a form of land
tenure. The DAR also provides Certificates of land Ownership Award (CLOA) to selected
provinces in the Cordillera.
DAO2 seeks to identify and delineate ancestral lands and ancestral domains, to qualify
individuals, families, clans or entire indigenous communities for CADC or CALC, and to
certify that those qualified have the right to occupy and utilize the land.38 DAO2
differentiates between ancestral land and ancestral domain. Ancestral land includes
residential lots, agricultural lands, and forests and may be claimed by individuals, families,
or clans. Ancestral domain covers ancestral lands and natural resources therein, including
nearby areas utilized by the indigenous peoples, and may be claimed by the entire
community or tribe. Thus, while on one hand, the ancestral domain concept serves as a
49
Revision No. 01
Page 50 of 137
bulwark against the negative effects of the Regalian Doctrine upon indigenous peoples,
the differentiation of ancestral land from ancestral domain on the other hand encourages
disunity within tribes.
Filing a claim is tedious for the indigenous peoples, but it is not the bureaucratic
procedure that makes DAO2 unacceptable. DAO2 is still based on the 1987 Constitution,
which explicitly recognizes state ownership as previously described. State ownership means
that the state has the sole power to dispense land rights. The implication of the power to
dispense is the power to exclude. All Philippine laws are based on this distinct imprint of a
colonial past.
CONFLICTS OVER LAND AND NATURAL RESOURCES
State Laws Vs. Indigenous Peoples’ Customary Laws
The indigenous peoples of the Philippines have been classified (by Maceda in 1975)
according to a typology based on concepts of land ownership and tenure among various
indigenous peoples, with the indigenous peoples of the Cordillera considered the upland
wet rice cultivators. These include the Bontoks, Ifugaos, Kankanaey, Kalingas, and the
other tribes of the Cordillera. Acquisition of land, to these people, remains primarily a
matter of occupying and then cultivating an area cleared of forest growth. These farmers
then proceed to terrace the hillside and plant it with the preferred crop, rice, whenever
water is available. The first occupant to build a terrace on a site is considered its owner.
The acquisition of water rights is a necessary complement of land ownership because
without water the terraces would be of little value.
Hillside clearings of land used for planting root crops and vegetables followed the
same system in which the land belongs to the first cultivator. In this case, however,
ownership is valid only until the land is reclaimed by forest growth. Once it reverts to this
condition it becomes once more the property of the whole community and, as such, is free
for the taking by the first person who clears it. If a piece of land is allowed to lie fallow,
however, anybody intending to cultivate it will need the permission of the owner or the first
cultivator.
A forest area may also be claimed by families as their own. This gives them the
exclusive right to whatever firewood, lumber, and other forest products are derived from it.
Land property may be alienated in any of the generally known ways: through sale, barter,
mortgage, or inheritance. Reports indicate that outsiders find it difficult to make land
purchases. When land is disposed of through inheritance, the best and most productive
50
Revision No. 01
Page 51 of 137
fields are reserved for the eldest son of the family. Among the upland cultivators, land is
considered the most important item among their possessions, and the position of a person
in his society will largely depend on the amount of productive land he can call his own.
Conflicts Between State and Customary Land Laws
The conflict between land laws imposed by the State and the customary land laws of
indigenous peoples will be traced from pre-contact times until the present time. National
land laws and indigenous laws exist simultaneously but independent of each other. And as
a result of developing from very different historical origins and evolving from different
modes of production, the two systems of land law often contradict each other.
The conflict started with Spain. During its colonization of the Philippines in the 16th
century, the concepts of land ownership, the idea of private property, the volume of
agricultural production, and the way the different groups of people interacted changed
drastically. The Spanish conquerors brought with them, among other things, their own world
view of land and its system of ownership and use. They armed themselves with a feudal
theory known as Jura Regalia – which later became the infamous Regalian Doctrine – and
introduced this into the country through the Laws of the Indies and the Royal Cedulas.
The Jura Regalia did not automatically mean absolute

ownership of the Philippine islands. But the colonists justified their
appropriation of the islands to themselves and the Crown through this
legal fiction, which stated that, “henceforth, by virtue of conquest, all
lands in the archipelago belonged to the sovereign.” This piece of
fiction then became and has since remained the theoretical bedrock
upon which Philippine land laws were based and which dealt a fatal
blow to Philippine indigenous concepts of land rights and land tenure.
During the American colonial period from 1898-1945, the American government used
the same policy, requiring settlers on public lands to obtain deeds from the government.
This reveals that the Americans understood the value of the Regalian doctrine as a legal
basis for the state to hold property.
The colonial government introduced laws that reinforced the state’s control over the
public domain, justifying it by saying that there was no effective system of land registration
during the Spanish period. The laws passed during that period include the following:
The Land Registration Act No. 496 of 1902, which declared all lands
51
Revision No. 01
Page 52 of 137
subject to the Torrens system of formal registration of land title and

empowered the State to issue to any legitimate claimant secure proof of
title over a parcel of land. This system turned land into a commodity that
could be traded by the exchange of a piece of paper.
The Philippine Commission Act No. 178 of 1903, which ordered that
all unregistered lands become part of the public domain, and that only
the State had the authority to classify or exploit the same.
The Mining Law of 1905, which gave the Americans the right to
acquire public land for mining purposes.
The Public Land Acts of 1913, 1919 and 1925, which opened
Mindanao and all other fertile lands that the State considered
unoccupied, unreserved, or otherwise unappropriated public lands to
homesteaders and corporations, despite the fact that indigenous
peoples were living in these lands.
Aside from these laws, the ruling of the U.S. Supreme Court in the case of Carino v.
Insular Government in 1909 protected the vested rights of indigenous cultural communities
of the Philippines over ancestral domains that they have occupied since time immemorial.
However, even if that holding is valid under present jurisprudence, the authority of the case
is now questionable in light of recent legislation. Article XII of the Philippine Constitution of
1987 contains the provision that “all lands of the public domain . . . belong to the State.”
State laws have been enacted that have effectively extinguished the right of indigenous
peoples to their lands such as Presidential Decree No. 705 (1975), also known as the
Revised Forestry Code of 1975, which declares all lands 18% in slope or over are
automatically considered as forestland and therefore not alienable and disposable unless
released from the forest zone. Most of the indigenous peoples claiming rights to their lands
are found within these areas. Also added to the 1987 Constitution were some provisions
recognizing and promoting “the rights of indigenous cultural communities within the
framework of national unity and development” (Article II, Sec. 22) and creating
autonomous regions in Muslim Mindanao and in the Cordilleras (Article X, Secs. 15-19).
With all these laws on land and resources, “the indigenous peoples realized soon
enough that, with respect to land at least, there were now the national written law –
rooted in and carried over from the country’s colonial experience – and the customary
unwritten tribal law.” To their eternal consternation, they realized that while it was they who
defied colonialism and retained their unwritten indigenous law systems, they would end up
52
Revision No. 01
Page 53 of 137
as disenfranchised cultural minorities. A conflict-ridden situation arose out of this historical

accident. At the heart of the problem is the lack of congruence between the customary
law and the national law on the ownership and use of land.
The differences in the concepts of land ownership and management between the
State and the indigenous peoples in the Philippines have led to a massive land grab of
indigenous peoples’ domain. Formal registration of land title has become a tool to convert
communal ancestral lands into individually titled private lands, especially in town centers
and cities in the Cordillera, and has led to the fragmentation of villages in the interior areas.
There are many stories told by indigenous communities of ancestral lands being
fragmented and titled through fraud or legal circumvention by individuals and
corporations familiar with the Torrens system. In addition, even without formal title to land,
corporations are able to get licenses from the government to exploit the resources on
ancestral lands for their own business interests, such as mining, logging, and agricultural
plantations. In these cases, the state enforces national land laws to the detriment of those
who have prior right to the land by ancient occupation under customary law. In the
Cordillera, classic examples of land grabbing primarily involve multinational corporations
appropriating large tracts of ancestral land from indigenous peoples in order to construct
mines, hydroelectric plants, and other business projects.
One may argue that the indigenous peoples have as much a chance as non-
indigenous peoples to apply for a Torrens title to their ancestral land. However, the process
of land titling is very cumbersome, even for literate lowlanders. The procedure is so tedious
that a tribal leader once complained, “applying for a title is like going through the eye of a
needle . . . only the influential and moneyed go through but the less moneyed are denied
[their applications].”
This complaint is valid since the registration process incorrectly assumes that
(1) all those interested in applying for titles are literate and able to grasp Western
legal practices;
(2) that newspapers are readily available even in the most isolated places of the
country; and
(3) that all applicants have the financial means and the time to go through such
costly procedures. In addition, many indigenous peoples are not aware that there is
such a thing as land titling.
The state’s insistence upon formal land laws and policies from the colonial
governments to the present administration reveals the longevity of the government’s
53
Revision No. 01
Page 54 of 137
efforts to impose the Western system of land ownership upon all indigenous peoples. The
state has made significant progress, especially given the benefit of collaboration from
local government officials and some of the indigenous peoples themselves who are
gaining from this process. These people include those educated in the lowlands, business
people, local officials, and those who joined paramilitary troops to advance their own or
their families’ interests. This has happened because in the post-colonial period, “The central,
national government, informed by a philosophy of national integration, has promulgated
and attempted to implement land policies which have displaced and/or dispossessed the
indigenous communities of their ancestral lands.
There have been several cases in the Cordillera region that show the State’s attempts
to enforce the national land law system through, and on the pretext of development
projects. Some of the more celebrated instances follow.
A. Granting Cellophil Resources Corporation of Timber and

Pulpwood License Agreement No. 261 (under DENR) in the 1970s.
The agreement covered 99,625 hectares, and another 99,230
hectares covering the provinces of Abra, Kalinga-Apayao,
Mountain Province, Ilocos Sur and Norte, which was granted to a
sister company. This agreement, in effect, rendered the
indigenous peoples of the Cordillera non- existent, for it declared
these areas unoccupied. Moreover, these areas were
theoretically inalienable because they lie within the Cordillera
Forest Reservation.
B. Granting the Chico River Basin Hydroelectrification Complex

Project in the 1970s, despite its being aggressively opposed by
the Kalingas and the Bontocs. At the height of the indigenous
peoples’ resistance, President Marcos directed the Philippine
Constabulary to arrest those who opposed the project. This led to
the killing of Macliing Dulag, a prominent indigenous leader.
C. Building the Ambuklao and Binga dams in the 1950s, which

displaced 300 families in Benguet. In the 1970s, the Magat dam
construction in Isabela submerged 5,100 hectares and affected
304 families. Those displaced once more did not receive full
54
Revision No. 01
Page 55 of 137
payment for their lost land and were not relocated as promised.
The construction of the Marcos Park and Highway in Benguet also
displaced 81 Ibaloy families without fair compensation for their
lands.
Implementing the National Integrated Protected Areas Program (NIPAP) in Mount

Pulag in Benguet in the 1990s effectively deprived the Ibaloy, living in and around the
mountain, of their right to utilize the natural resources that had traditionally sustained them.
The NIPAS Act endeavors to map and zone areas to be preserved for ecological reasons. It
limits the entry of indigenous peoples and their economic activities into areas such as
watersheds and national parks. It effectively curtails the rights of indigenous peoples to
utilize the natural resources that sustain them.
The Mining Act of 1995 facilitates the entry of large foreign and local mining
corporations to enter the mineral-rich territories of indigenous peoples. It opens up the
mining sector to 100% foreign control. Most of the exploration permits applications for
Financial and Technical Assistance Agreements (FTAA) and Mineral Production Sharing
Agreements (MPSA), and mining operations cover ancestral lands of the indigenous
peoples. The law further entrenches continued mining operations in the Cordillera which
hosts two of the biggest mining corporations, namely, Philex Mining Corporation and
Lepanto Consolidated Mining Company. Mining companies already cover about 18,392
hectares, but existing and potential mining firms are still engaged in further exploration and
expansion. Mining applications in the Cordillera cover roughly 1.4 million hectares, or more
than three-fourths of the region’s total land area.
On November 29 – December 2, 1986, the 4th Cordillera Bodong Congress was held in
Ayyeng, Manabo, Abra attended by about 6, 000 delegates from all over the BIMAAK
provinces. Several guests from the national government came. Minister Mita Pardo de
Tavera announced the official cancellation of the Chico Dam project, Cellophil, Batong
Buhay Gold Mines. Minister Ramon Mitra also announced a P800 million fund for the
development of the Cordilleras.
Below is another article that narrates in detail how the Igorots of the Cordillera fought
and stood their ground against the building of the Chico River Dam Project.
55
Revision No. 01
Page 56 of 137
B. THE TRUE DEFENDERS OF OUR ANCESTRAL LAND AND ASSERTING OUR RIGHT TO SELF-
DETERMINATION (by Mayor Gabino Ganggangan)
However, a look back of recent history and understanding these activities it shows that
the true and actual defender of ancestral lands are the Binodngans (people or
communities covered or practicing the inter tribe relations called Bodong or Pechen, or
Peace Pact) community themselves led by their Bodong Holders (BH), Tribal Leaders (TL)
and elders gave Birth to the Cordillera region.
Our elected leaders/ officials as early as the 1960’s had been clamoring and
attempting to unite the present Cordillera Provinces known before as BIBAK into one region
although they never succeeded. The CAR region now was established only in July 16, 1987
as a result of the CBA-CPLA negotiation with the Cory Aquino Government.
A brief summary of milestones of the people’s mass actions/movements:
1. Prior to Martial Law
People along the Chico River beginning from Sabangan down to Bontoc all the way
downstream to Naneng, Tabuk has been petitioning against the series of Dams to be
constructed along the Chico River.
The Dam-sites are as follows:

a) Sabangan – to serve as buffer/ screen dam, this could be submerging their rice
fields and sitio Lagan
b) Tigil, Betwagan – planned to be the biggest dam in Asia that time.
This could have submerged the Barangays of Betwagan, Anabel, Tocucan and
Samoki. The lower part of Bontoc such as Lower Caluttit at the level of Catholic
Church, the plaza up to sitio Lanao would have been submerged too.
c) Sitio Maeto (between Basao and Tinglayan) – this would submerge rice fields
along the Chico River and the whole Barangays of Bugnay and Maswa
d) Sitio Tomiangan, Pasil – this would submerge Barangays Cagaluan up to Ableg of
Pasil
- Barangays Tanglag and Mabungtot of Lubuagan and all their rice fields
56
Revision No. 01
Page 57 of 137
- Barangays of Bangad, all the Barangays of Tinglayan proper such as Ambato,

Poblacion, Luplupa and all their rice fields along the river.
2. With the declaration of Martial Law in 1972, the Marcos Government, in response
to the numerous Local Government resolutions and Peoples Petition’s from Kalinga and
Mountain Province opposing the World Bank – International Monetary Fund (IMF),
National Government planned constructions of series of Dams (4 Sites) along the Chico
River, all the more intensified its suppression of the people’s oppositions and employed
military repression and intimidation against these tribal communities.
3. 1973 in Tabuk
Then Secretary of Defense Juan Ponce Enrile speaking in behalf of the Marcos,
publicly declared “We will take Kalinga by force whether you like it not” referring to the
Government insistence to proceed building the Dams even without the consent of the
communities to be submerged and affected. This public statement of JPE dosed all
hope of getting a favorable response of their passed resolutions and peoples petitions
to President Marcos.
4. 1973 at Tanglag, Lubuagan – Binodngan Leaders Assembly
On their own initiatives, the Bodong holders (BH) and Tribal Leaders (TL) and other
elders (past and incumbent officials) from Naneng of Tabuk to the Municipalities of Pasil,
Lubuagan up to Tinglayan gathered in an assembly to discuss and continue the Anti-
Dam opposition in the light of the declaration of Sec. Enrile which heralded the
deployment of many military units along the Chico River up to Bontoc.
One important significant decision made in this assembly is the formation of the
Kalinga Bodong Association (KBA) as the organ and mechanism of all the Binodngan
peoples to continue resist the government and oppose the Dam projects. Mr. Mauricio
Bannoya Sr. of Tanglag was chosen as the Chairman of KBA.
Another emphatic decision made was to “Stop and desist from the diplomatic”
means in communicating to the National Government. Instead, the assembly agreed
to now defy National Government authority and for the Binodngan people to directly
and physically hamper or disrupt and prevent the actual constructions about to start.
57
Revision No. 01
Page 58 of 137
5. 1973-1974 – National Power Corporation (NAPOCOR)

This year, the NAPOCOR started building their camps in Tomiangan, Pasil for Dam #4
and sitio Maeto for Dam #3 (between Basao and Tinglayan) in order to start
constructing the Dams.
In response and pursuant to the 1973 Tanglag Assembly decision of the KBA to
“hamper, disrupt and prevent” the people took direct mass actions and physically
dismantled/destroyed the NAPOCOR Camps at Tomiangan and Basao. In retaliation to
this, the military (AFP) which were previously encamped along various part of the area
went on their repressive and abusive intimidations against the Bodong Holders and
Tribal Leaders, elders, women, many were arrested, interrogated, and detained in the
Philippine Constabulary (PC) and Army camps in Tabuk.
6. 1974 at Basao, Tinglayan – KBA 2nd Assembly
With the military now visibly and actively suppressing the peoples’ Anti-Dam opposition
and committing abuses against the villagers, the KBA again called for and had an
assembly in Basao, Tinglayan.
Among the agreements promulgated were:
1) “Respond” to the abusive militarization, the new tool and tactics of government to
suppress the Anti-Dam opposition and force the Dam construction.
2) The KBA called and mandated the “able, willing warriors of each tribe” to take up
arms and protect their tribal communities against the government forces.
This triggered the series of ambushes, armed battles and the protracted Guerrillas warfare
along the Chico River basin lasting up to 1985.
7. 1974 – 1985; period of continues and heightened consultation and planning meetings
and much protest mass actions by the “Umili” led by KBA.
• On the same period in Mountain Province side, the elders, Bodong Holder, Tribal
Leaders from Barangays Betwagan, Anabel, Tocucan and Bontoc were likewise doing
58
Revision No. 01
Page 59 of 137
similar protest mass actions against the proposed Dam #1 at Sabangan and Dam #2
at sitio Tigil, Betwagan
• Also in Abra, the Tribal peoples from the Maeng area of Southern Abra up to the
Gubang tribes of Malibcong in Northern Abra were likewise doing similar protest and
preventive mass actions against the Cellophil Resources Corporation (CRC) which
were busy deforesting Abra in their logging operations.
Among the key points of discussion were:
● How to strengthen their unity and cooperation among the Binodngan

Communities in assisting their “sons and Daughters” who are now engaged in
the armed resistance and guerrilla war against the government troops like
providing food supplies and armaments/ bullets.
● Exploring the possibility of discouraging Binodngan soldiers in the AFP & PC not
to be assigned in their hometown areas to avoid clash among them
(Binodngan Government Soldiers and Anti-dam armed fighters) as this can lead
to tribal wars among the communities/villages.
● A proposal to meet with their counterpart (opposition leaders in Kalinga) with
the purpose of mounting a united Anti Dam opposition.
8. April 24, 1980
On this day, Macliing Dulag a camanero of the DPWH who was one among the
articulate spokeman of the KBPHA was gunned down by army soldiers at his house in
Bugnay. This was the epitome of military repression employed by the government to
quell the anti-dam opposition. This event all the more galvanized more protest actions
and counter attacks by the armed anti-dam querillas against the government forces.
9. 1983 at Betwagan, Sadanga
As the anti-dam opposition including the armed resistance and military clashes
between the tribal guerrilla warriors’ vs Government forces grew intense and wide
spread in Kalinga and Mountain Province, the TL & BH with some more elders saw the
need to unite, organize and fight as one, and to have a stronger voice and …….to
59
Revision No. 01
Page 60 of 137
command every tribesmate among the Binodngan communities to resist and oppose
the abuse committed by the Government. This sense of consultation, coordination
among these Binodngan communities from Naneng Tabuk up to Pasil, Lubuagan,
Tinglayan, Sadanga and Bontoc resulted to a conference in Betwagan where these
decisions /agreements were made.
a) Formation of the Kalinga-Bontoc Peace Pact Holders Association (KBPHA)
b) Binding and mandating all Binodngan communities to support their “sons and
Daughter” formed as anti-dam guerrilla fighters.
c) Calling for Binodngan soldiers in the AFP & PC to refrain or desist from being
assigned in the province in order to avoid /prevent fighting amongst Binodngan
guerrilla fighter which can lead to tribal wars. If possible they rather resign from the
service than to be assigned in their home province and fight their brother guerrilla
fighters.
d) A last petition to president Macros appealing to stop the dam construction was
made and they formed a diplomatic delegation headed by elder Gayaman of
Betwagan to deliver it to President Marcos himself at Malacanang Palace. The
petition also included a request to the President to unite the BIBAK Provinces as one
region from Region 1 & 2. An outspoken woman Tribal Leader Mrs. Limmayog of
Anabel who had been very active in those opposition activities was part of the
delegation.
.
10. December 1983 at Buscalan, Tinglayan – 1st CBA congress
The first congress of TL, BH and elders from Kalinga, Mountain Province,( KBPHA) joined
by their counterpart TL, BH, Elders from Abra held in Buscalan, Tinglayan.
Among the decisions were:

a. Transformation of the KBPHA to Cordillera Bodong Association (CBA) to
included Abra
b. Election of officers; with Mario Yag-ao as chairman & Daniel Ngaya-an as Vice
chairman
60
Revision No. 01
Page 61 of 137
c. This was the consolidation of all the Binodngan Tribes in the Cordillera into one
organized group (CBA) leading the people’s oppositions against the Marcos and his
Multinational projects, the Dams, the CRC logging in Abra and mining in Batong-
buhay, Pasil.
d. Abra to be included in future political region (from BIBAK to BIBAKA)
e. Invite some representatives from the other provinces like Ifugao, Benguet and
Baguio in the next assembly to join in the discussion to decide on the clamour for
regional government for the BIBAKA Provinces.
11. February 4, 1984

As the intense “Peoples’ war” of opposition was growing widespread in Kalinga,
Abra and Mountain Province, the NPA saw it very indispensable to neutralize the military
presence in Sadanga. This municipality is very strategic for their purpose because it is the
crossroad in traveling to and from the 3 provinces which the NPA is fast establishing as
the guerrilla base in Northern Luzon
So after their 2 previous failed attempt in the previous years, the NPA led by Fr.
Balweg finally succeeded in capturing the municipal hall, disarming more than 80 CHDF
and a full squad of Philippine Constabulary.
12.June 4, 1984; Bontoc, Mountain Province –

Land Congress for the defense of ancestral domain and self-determination.
ON DEFENDING OUR ANCESTRAL LAND, ASSERTING OUR RIGHT TO SELF DETERMINATION.

A simple look back at recent cordillera history clearly shows that these government
projects were in fact successfully opposed by the tribal communities themselves led by our
tribal leaders and Bodong holders and officials.
Some actual events in the defense of our ancestral land in the Cordilleras.
A. Pre Martial Law Period

1) 1950’s – Sadanga,Mountain Province
61
Revision No. 01
Page 62 of 137
For some years, big mining corporations with the consent of the National
Government tried every means to convince and even buy out the Sadanga tribesmen to
allow them to start a gold mines at Sitio Fagwang and Ampawilen, Poblacion, Sadanga.
After failing to get the peoples consent, the mining firms with some Government security
forces insisted in its mining plans and started to establish its mining operation by setting up
some exploration camps and tents to begin their drilling and exploration works.
The people of Sadanga counter acted with a confrontalial action plan with the
purpose to annihilate these “Foreign intruders” into their ancestral land in the wee hours of
one early morning. They let the women folks all undress and went to confront the intruders
and started the physical dismantling of their shanties’ and tents at the same time shouting
invectives and other sorts or curses in their faces.
Meanwhile the Sadanga tribal warriors fully armed and battle ready covertly followed
their women and tactically positioning themselves ready to spring to action at any
moments notice should these intruders resist and hurt their women.
The intruders, so shocked and trembling in fears after realizing that they were in
extreme danger, having been fully surrounded and all possible exits fully sealed off, readily
surrendered and practically went down on their knees begging that they be allowed to
leave the area.
The tribal leaders finally relented and allowed them to leave without hurting anyone,
only after the intruders did the “Sapata” as demanded by the warriors (swear in God’s
name) never to come back to disturb them again.
This was the first time ever and original incident that “women’s nakedness” believed to
bring extreme bad luck and harm in battle to an enemy, was used or weaponized to drive
away intruding mining companies in the Cordillera. This story became known all over and
popularly referred to as the “Sadanga way” in defending their ancestral land.
2) 1968-1972, Sadanga, Mountain Province

During these years, the mining company operating the Batong Buhay Mines in Pasil
Kalinga wanted to expand its mining claims and operation to include the northern part of
the Sadanga Ancestral homeland. The Sadanga tribal leaders and officials again made a
stiff opposition against this plan.
Their final straw of defiance to this Government initiated project was dramatically
demonstrated to the Top Officials of the mining firms and the Bureau of Mines at the
Sadanga Municipal Ground.
62
Revision No. 01
Page 63 of 137
In the pretext of surrendering their opposition to the proposed mining operation and
therefore agreeing to a financial compensation and other packages of social benefits
being offered by the company, the people of Sadanga invited the top officials of both the
mining company and officials of the Bureau of Mines asking them to bring along all their
mining claims, mining permits; and all other documents to show proof and likewise to
prepare the financial compensation.
In the ensuing public assembly at the Municipal Plaza after the company
representatives and lawyers brought out all the legal documents and some bills of money
supposedly for right compensation, the tribal leaders in a twist of event captured all these
documents including the paper money bills, pour down kerosene over these and saw them
all burned to ashes.
Again, the tribal leaders threatened to summarily execute them all if they did not
agree and took the “Sapata” (Solemn Swear) to stop their plan and never come back
again.
This sealed off further discussion on the matter as these mining company Bureau of
Mines officials trembling in fear complied and took their “Sapata” before they were led
away and went home.
3) 1968 -1971, Barangay Mainit, Bontoc;

Around the same years 1968-1971, the Benguet Consolidated Inc. (BCI) A big mining
corporation already operating big in Benguet also attempted to expand its mining
operation in Barangay Mainit of Bontoc Mountain Province. Learning fom the previous
sadange experiences, and in a similar manner, the Mainit people asserted their right to
their ancestral land against the Government regalian doctrine of state ownership. In the
end the Mainit people triumphed and did not allow the operation of the mines there.
All of these successful defence of their ancestral lands were totally and independent
decisions and assertions of the tribal people themselves.
B. The oppositions against the Chico Dam and CRC logging projects.
1) 1983, Betwagan, Sadanga
From the very start as early as the 1970’s the village people along the Chico River from
Tomiangan, Pasil up to Lubuagan, Tinglayan, Sadanga and Bontoc were all opposing
these planned series of Dams to be constructed along the Chico River.
63
Revision No. 01
Page 64 of 137
Almost simultaneously at same period, 1980 upwards, the tribal people in ABRA from
the Maeng Tribes up to Gubang tribes in the northern part of ABRA led by their tribal
leaders were also opposing the logging operations of the CRC.
In 1983, at Bewagan, Sadanga, the Betwagan people hosted a tribal conference that
gathered the tribal leaders and Bodong holders and some elected officials from Kalinga
and Mountain Province to discuss their ongoing opposition to dam project and the
heightened militarization of their areas. In this 1st intertribe conference of tribal leaders and
Bodong holders they decided and vowed among themselves to continue, consolidate
and also heighten the people’s oppositions to the Dam project. They vowed to heighten
the people’s oppositions into a more violent armed operations and to wage an armed
resistance against the Marcos Governments.
In the same fashion, the Indigenous Peoples (IP’s) of Abra were also waging a similar
armed resistance to the CRC operations.
2) March-August, 1986
With the installation of Pres. Cory Aquino and her government following the fall of the
Marcos Regime, the new Cory Aquino Government thru its emissary Butz Aquino started a
preliminary peace talks with the tribal leaders and Bodong Holders of the indigenous
communities along the Chico River and some IP leader from Abra. The series of talks were
alternately held at Poblacion, Sadanga and Bugnay, Tinglayan. In the said talks, these
tribal leaders presented many demands for the Cory Government to respond to. This
covers the many concerns under ancestral land issue and the right to self-governance
(Regional Autonomy) among others.
3) September 13, 1986, Mt. Data Hotel, Mountain Province

The National Government led by President Cory Aquino himself together with her
Cabinet members came and met the tribal leaders/Bodong holders of the
villages/communities along the Chico River basin and the IP community leaders from Abra,
together with Fr. Balweg and his CPLA.
Here, the National Government accepted and agreed to respond favourably to the
26-points demand submitted by the tribal leaders, one of which is the immediate
cancellation of the Chico Dam project and the CRC logging in Abra and the Cancellation
of new mining permits currently being processed.
4) December 1, 1986, Manabo, Abra (Codillera Bodong Cognress)
64
Revision No. 01
Page 65 of 137
This was an assembly and congress of the tribal leaders and Bodong Leaders from
Kalinga, Mt. Province and Abra and some leaders from Baguio and Benguet. During this
assembly, and in response to one of the 26 points demand submitted at Mt. Data, the
decision and order of President Aquino Cancelling the Chico Dam project and CRC
logging was announced by then Agriculture Secretary Ramon Mitra. The order also
included the disapproval and a moratorium of all applications for mining permits in the
Cordillera pending for processing.
5) Clearly, in all these actual and most significant events that solidly demonstrated the IPs
defence of our ancestral land, it was the village/community people themselves led by their
tribal leaders and Bodong holders that defended their respective homeland and asserted
their right to self-Governance.
Starting from the preparatory talks in Sadanga to the September 13, 1986 Mt. Data
Peace accord until the 10 months Peace negotiations (October1986 – July 16, 1987) with
the Cory Government which resulted to the establishment of the Cordillera Administration
region.
Note: Mayor Ganggangan cited the following as his sources: Mauricio Bannoya Sr., Former
Deputy Governor Cobsin of Lubuagan, Augustos Saboy Mr. Supplay Alunday, Tayab Abuli,
Dumasing Masay, Fausto Kadatar, Alexander Etaman,. Kawi Fakat, Alfonso Kiat-ong Sr., All
signatories of Mt. Data Agreement: Pedro Abaccan, Leonardo Bunas, Lourdes Limmayog,
Mariano Agosto, Fr. Bruno Ortega,Fr. Conrado Balweg
EXPLAIN
Historical injustice is a moral wrong committed in the past which has wide-ranging
impact on the well-being of the victims at the present time. The following are impacts of
historical injustice to the Filipino indigenous peoples:
A. Land Dispossession
Examples of laws that facilitated land dispossession
(Spanish Period)
1. Regalian Doctrine
65
Revision No. 01
Page 66 of 137
Under this concept, private title to land must be traced to some grant, expressed or
implied, from the Spanish Crown or its successors, the American Colonial Government, and
thereafter, the Philippine Republic.
When Spain came to conquer, it declared the Philippine Islands as “belonging to

the King of Spain.
2. Treaty of Paris in 1898
“Spain ceded to the government of the United States all rights, interests and
claims over the national territory of the Philippine Islands.”
(American Period)
3. Torrens system of land registration (Land Registration Act No. 496 of

1902);
4. Philippine Commission Act No. 178 of 1903 (all unregistered lands

became part of public domain);
5. Mining Law of 1905 (Acquisition of public lands by Americans for

mining purposes);
(Philippine Republic)
6. Mining Act of 1995
7. NIPAS Act of 1992 (National Integrated Protected Areas System)
8. PD 705 (Forestry code)
The Regalian Doctrine was maintained by the Americans and subsequently the Philippine
Republic. The law is enshrined in the 1935, 1972 ,1985 and 1987 Constitutions:
“All agricultural, timber, and mineral lands of the public domain, waters, minerals, coal,
petroleum, and other mineral oils, all forces of potential energy, and other natural
resources of the Philippines belong to the State.”
B. Differentiation
The differentiation became the norm because the IPs, after more than 300 years,
did not acquire the ways of the Spanish colonizers which majority of Filipinos did.
66
Revision No. 01
Page 67 of 137
The Non-Colonized (IPs) Filipinos were labeled officially as Non-Christian Tribes,

Pagans, Savages, Wild, Barbaric. These easily evolved into discriminatory references that
the IPs suffer up to now.
Example of Differentiation
An Igorot with A Tail in the 1925 book entitled I Believe in God and in Evolution by
William Keen. (was later proven to be a hoax)
https://lh3.googleusercontent.com/k6a-
SVYITHYmCEL2zbXtnYHCm2dxjD5cmajvEzMQFjxYWh3n6nhaK0jaMsvdxmuHi8dgQ=s85
“The fact remains that the Igorot is not Filipino and we are not related, and it hurts
our feelings to see him pictured in American newspapers under such captions as ‘Typical
Filipino Tribesman.’ by Carlos P. Romulo in his book entitled Mother America- A living story
of Democracy.
67
Revision No. 01
Page 68 of 137
https://lh3.googleusercontent.com/qK3XOC1jPo9oyZoRY8TKv7cS0p8sxqDu_YgBXA4uT2aIoquIbMNFDHUlDdJTYC
aqtJF4Dyc=s85
C. Marginalization
1. IP territories had long been treated by the State as a resource-base,

meaning, a source of raw materials that would supply development
needs of the national government
2. The Cordillera receives minimal benefits from the extraction of its

minerals through large-scale mining; and the use of its water to run
hydroelectric dams
3. Planning standards had been bias in favor of the conditions of the

Filipino majority (mostly in lowland territories
4. The IP culture had long been viewed as something that should be

mainstreamed into the culture of the colonized majority
5. Despite the successful defense of their territories, the role of IPs in the
anti-colonization struggle was rarely mentioned in Philippine history
books
The above impacts were results of institutionalized policies by the State.
ELABORATE
After watching the video documentaries, accomplish the activity below.
(a) Komunidad ng mga Aeta, nanganganib na mawala dahil sa New Clark City,
(b) Injustice in the Philippines: The plight of the Lumads,
INSTRUCTIONS FOR ACTIVITY
1. Choose one documentary to reflect on.

68
Revision No. 01
Page 69 of 137
2. Identify a specific event or issue in the documentary that caught your attention.
Then share your thoughts on this subject; you may include your insights on the
relevance of the event/issue, why it happened, what are possible consequences, how
it made you feel, what could have been done, what could be done in the future,
what lessons can be learned from this, etc. These are only suggestions that can help
prompt your reflection; you may include other details outside these guide questions.
You don’t need to answer all these questions; choose the most relevant to your
discussion.
3. Write your reflection as a single paragraph of 5-7 sentences only.
4. This activity is worth 10 points. Your reflection will be graded according to the clarity
and depth of your discussion.
EVALUATE
1. Teacher-made Quiz. Review the lessons for this unit to prepare for a quiz to be uploaded
as a Google Form.
2. Prelim Integrated Activity: Advocacy slogan-poster making
Having enough knowledge about historical injustice and how ICCs in the country reacted
to this injustice, make an advocacy poster that reflects your stand about all the injustices
the indigenous people had and continue to experience up to the present time.
INSTRUCTION
1. Gather enough information about the topic of your advocacy slogan-poster.

2. Decide on the important concepts that must be included in your advocacy poster.
Express the main idea of your advocacy through a well-crafted catchy slogan.
3. Use appropriate icons and symbols.
4. Consult or engage family members by building common ground through shared vision,
actions and learning.
5. Be creative and resourceful.
69
Revision No. 01
Page 70 of 137
Your output will be graded using the rubric below:
Category 10 8 6 4 and
below
Slogan The slogan The slogan The slogan The slogan

excellently expresses the expresses the is unclear,
expresses the message of the message of unoriginal
message of the poster. It is clear, the poster. It is and not
poster. It is clear, original, but not clear, but catchy.
original, and catchy. unoriginal and
catchy. not catchy.
Attractiveness The poster is The poster is The poster is The poster is

and Neatness exceptionally attractive in acceptably poorly
attractive in terms of design, attractive but designed
terms of design, layout, and a bit messy. and
layout, and neatness. distractingly
neatness. messy.
Originality Excellent Good Good attempt Lacks

and Creativity combination of combination of to combine insight and
images and text images and text images and originality.
showing showing a clear text but
originality and understanding somehow
creativity of the lessons. lacking in
reflective of a depth and
deep insight.
understanding
of the lessons.
Graphic- All Most Some of the Graphics

Relevance graphics/image graphics/image graphics are do not
s are related to s are related to related to the relate to
the topic and the topic and topic and the topic
70
Revision No. 01
Page 71 of 137
make the make the contribute to and do not

message easy message easy understanding help clarify
to understand. to understand. the message. the
message.
Label and All text are easily Text is readable Text and Text and
Graphics readable and and images are images are images are
Clarity images are recognizable. quite too
easily small/faint but small/too
recognizable. still readable light/too
and fancy to
recognizable. view.
TOTAL (50
points)
References:
Cruz, I. and Cesar Europa. (nd).Philippines -- Isagani Cruz and Cesar Europa v. Sec. of
Environment and Natural Resources, et al. Retreived from
https://elaw.org/content/philippines-isagani-cruz-and-cesar-europa-v- sec-
environment-and-natural-resources-et-al
Molintas, J.M. (2015). The Philippine indigenous peoples’ struggle for land and life:
challenging legal texts. Retrieved from http://arizonajournal.org/wp-
content/uploads/2015/11/Molintas.pdf
https://www.youtube.com/watch?v=M1B1bFWHWbE
https://www.youtube.com/watch?v=EJ9oMVHjWVA
https://l.facebook.com/l.php?u=https%3A%2F%2Fdrive.google.com%2Ffile%2Fd%2F1tx4p08
exZi
oTQ3IFMeTRVXJlu2G0AzQ%2Fview%3Fusp%3Dsharing%26fbclid%3DIwAR336yEY7Q8WjLiwFV
71
Revision No. 01
Page 72 of 137
81BwcpU3ohzdZtMQC5c4OpdS0DxAmNO7LFX1-
mScQ&h=AT0GNkD11jnI_GfISc3qz15JcX6QZe7x0soBJU7OV2DwDrLsbNU-01ftnHPQ6-u3-
jImxQOS_RoF2M3gjUioxZCyFMG8oxpt5G6YcpkvQzdRwPbHlhOxwvWenpx8eKvh3uzt
https://l.facebook.com/l.php?u=https%3A%2F%2Fdrive.google.com%2Ffile%2Fd%2F1QZVL4j
WT4kCyRyF-
ikSf9UkE8fTuFwO2%2Fview%3Fusp%3Dsharing%26fbclid%3DIwAR20l9aPW4AFqgod24zvPTPx3
6eiFPGRgggVw3J_88ATksBhFkiyh9y6bS4&h=AT3s7Yz-
sYdE_v0HJ52se5dk_yYxHSNoyS6dl6BHt62OoKggznAB4BblaL6GI7TerKCbeujTGDNXAbK7i3dK0
2ZLEpgbji0w4NhTu3x-yqx5QVAUWuVHSaiF0HsK4t0QlN-bkA
Overview:
This module focuses on the Indigenous Peoples Rights Act (IPRA) or Republic Act
8371, enacted in October 1997. The module discusses the legal framework and legal
bases of IPRA, the key elements of the law known as the four bundle of rights of indigenous
peoples, and the functions of the National Commission on Indigenous Communities (NCIP),
the agency created to discharge the provisions of IPRA. It also delves into a specific
provision, the Free and Prior Informed Consent (FPIC), embedded in the bundle of rights.
Unit 1: Indigenous Peoples Rights Act of 1997 (IPRA)

1. Determine the situations that led to the development of IPRA.
72
Revision No. 01
Page 73 of 137
2. Discuss examples of compliance to and violations committed against IP rights laws.
3. Evaluate the provisions of IPRA and their implementation.
ENGAGE
Exercise and self-reflection
A. After learning about the history of the indigenous peoples in the country in module 1
and the impacts of historical injustices against ICCs/IPs in module 2, you would have been
substantially informed already about the plight of ICCs/IPs and their struggles to defend
their rights. Based on your learnings from the previous lessons, what do you think are three
most pressing issues or problems faced by ICCs/IPs in the Philippines that should be
attended to immediately by the government through IPRA?
1. ____________________________________________________________________________
2. ____________________________________________________________________________
3. ____________________________________________________________________________
B. What does self-determination mean? Why is this very important for ICCs/IPs?
________________________________________________________________________________________
________________________________________________________________________________________
__________________________________________________________________________________
EXPLORE
“Only a law of such breadth, depth and scope as R.A. 8371 can provide our indigenous
peoples with the seeds of their empowerment and social equity.” – These are the words of
former Philippine President Fidel V. Ramos during the signing of the Indigenous Peoples’
Rights Act on 29 October 1997. His statement underscores how comprehensive the IPRA is
73
Revision No. 01
Page 74 of 137
as it covers the rights of ICCs/IPs in the Philippines to self-determination in matters affecting

them economically, politically, socially, and culturally. It is also the first legislative act in Asia
that explicitly laid out provisions enforcing and protecting the rights of indigenous peoples
after a long history of wrongs committed against them.
A. Legal Framework of IPRA

The struggles of indigenous cultural communities in the Philippines are similar to that
of indigenous peoples in other parts of the world. Collectively, the voices of the oppressed
ICCs/IPs brought international attention to their plight resulting in the drafting of universal
policies which explicitly express and uphold their rights. These universal legal documents,
together with the 1987 Constitution and the Mateo Cariño case on native title, lend
legislative support to IPRA.
The IPRA, principally authored by the late Senator Juan Flavier, is the government’s
response to the clamor of ICCs/IPs in the country for a legal tool they can use to right the
historical errors of the past and to defend themselves from the continuing aggression and
discrimination by external forces. The creation of IPRA was also a realization of the
mandate of the 1987 Constitution that orders the State to craft a policy for the benefit of
ICCs/IPs. Below are the specific provisions in the 1987 Constitution upon which IPRA was
constructed.
Section 22 of Article II (Declaration of Principles and State Policies)
The State recognizes and promotes the rights of indigenous cultural communities within the
framework of national unity and development.
Section 5 of Article XII (National Economy and Patrimony)
The State, subject to the provisions of the Constitution and national development policies
and programs, shall protect the rights of indigenous cultural communities to their ancestral
lands to ensure their economic, social, and cultural well-being.
Section 6 of Article XIII (Social Justice and Human Rights)
The State shall apply the principles of agrarian reform or stewardship, whenever applicable
in accordance with law, in the disposition or utilization of other natural resources, including
74
Revision No. 01
Page 75 of 137
lands of the public domain under lease or concession suitable to agriculture, subject to
prior rights, homestead rights of small settlers, and the rights of indigenous communities to
their ancestral lands.
Section 17 of Article XIV (Education, Science and Technology, Arts, Culture and Sports)
The State shall recognize, respect, and protect the rights of indigenous cultural
communities to preserve and develop their cultures, traditions, and institutions. It shall
consider these rights in the formulation of national plans and policies.
Noteworthy about the 1987 Constitution is that it showed a shift in policy “from assimilation
and integration to recognition and preservation (Puno, 2008).
● International Labour Organization (ILO) Convention 169
Also known as Convention Concerning Indigenous and Tribal Peoples in

Independent Countries, ILO Convention 169 is a legally-binding instrument
considered as the only international legal document devoted purely to the rights of
indigenous peoples. It recognizes their aspirations to “exercise control over their own
institutions, ways of life, and economic development and to maintain and develop
their identities, languages and religions, within the framework of the States in which
they live.” It was created in June 1989 during the General Conference of the
International Labor Organization.
● UN Declaration on the Rights of Indigenous Peoples (UNDRIP)
On September 13, 2007, the General Assembly of the United Nations passed
in a resolution to adopt the United Nations Declaration on the rights of Indigenous
Peoples. The declaration upholds the human rights of indigenous peoples and thus,
has become an instrument wielded by indigenous peoples to protect themselves
from any violations of their rights.
● Native Title (Mateo Cariño Doctrine, Cariño vs Insular Government)
75
Revision No. 01
Page 76 of 137
Native Title as defined in the IPRA “refers to preconquest rights to lands and
domains which, as far back as memory reaches, have been held under a claim of
private ownership by ICCs/IPs, have never been public lands and are thus
indisputably presumed to have been held that way since before the Spanish
Conquest.”
The term native title was first used by the US Supreme Court when it favored
Mateo Cariño over the Insular Government of the Philippine Islands in 1909. Cariño,
a patriarch of an Ibaloi clan in Baguio City, appealed to the United States Supreme
Court an earlier decision of a lower court in the Philippines denying him and his clan
their claim for hectares of land which they have been occupying since time
immemorial as natives of the land.
The Mateo Cariño Doctrine has since been used by IPs in the Philippines and
even by other IPs in other countries such as the Indians of the United States and the
Maori of New Zealand in arguing cases of land ownership.
❖ Note: Let the students watch the videos (to be posted in the classroom) for
additional information on indigenous peoples’ rights: Introduction to Human
Rights: Indigenous Peoples’ Rights and What is the United Nations Declaration
on the Rights of Indigenous Peoples? Both are found in your memory stick.
B. Four Bundle of Rights

The IPRA provides that development programs, projects, and activities must be
developed along the fourfold agenda of recognition and protection of ancestral
domain/land rights, self-governance and empowerment, and social justice and human
rights, and cultural integrity.
Right to Ancestral Land/Domain
This group of provisions upholds the rights of indigenous peoples over their ancestral
lands and ancestral domains. The IPRA provides the following definitions for ancestral land
and ancestral domain:
Ancestral land refers to lands occupied by individuals, families, and clans who are
members of indigenous cultural communities, including residential lots, rice terraces or
paddies, private forests, swidden farms, and tree lots. These lands are required to have
been “occupied, possessed, and utilized” by them or their ancestors “since time
immemorial, continuously to the present.” (Section 3 b).
76
Revision No. 01
Page 77 of 137
Ancestral domains are defined as areas generally belonging to indigenous cultural

communities, including ancestral lands, forests, pasture, residential and agricultural lands,
hunting grounds, worship areas, and lands no longer occupied exclusively by indigenous
cultural communities but to which they had traditional access, particularly the home
ranges of indigenous cultural communities who are still nomadic or shifting cultivators.
Ancestral domains also include inland waters and coastal areas and natural resources
therein. Again, these are required to have been “held under a claim of ownership,
occupied or possessed by ICCs/IPs, by themselves or through their ancestors, communally
or individually since time immemorial, continuously to the present.” (Section 3 1).
These are the specific rights of indigenous peoples over their ancestral domains/lands.
● right of ownership over the ancestral lands/ domain

● right to develop and manage lands and natural resources
● right to stay in territories and not to be displaced therefrom
● right in case of displacement
● right to regulate entry of migrants and other entities
● right to safe and clean water
● right to claim parts of reservations
● right to resolve conflicts according to customary law
● right to transfer (ancestral) land or property among members of their community
● right to redeem those that have been acquired from them through fraudulent
transactions
● rights to their ancestral domains by virtue of Native Title
The law also stipulates that the indigenous peoples and their communities have the
responsibility to maintain ecological balance, restore denuded areas, and “adhere to the
spirit and intent of the Act.”
Right to Self-Governance and Empowerment

The law provides the following rights:
• right to pursue their economic, social and cultural development;

77
Revision No. 01
Page 78 of 137
• right to use commonly accepted justice systems, conflict resolution mechanism,

peace building process and other customary laws
• right to Free Prior Informed Consent (FPIC) in use of resources therein
• right to participate in decision-making that may affect their lives
• right to maintain and develop their own indigenous political structures
• right to representation in policy-making bodies and local legislative councils
• right to determine their own priorities for development
• right to establish their tribal barangay (village) and equivalent voting procedures
• right to organize people’s organizations (IPO)
• right to be granted means to develop their own institutions and initiatives.
Social Justice and Human Rights

This section ensures that indigenous peoples enjoy the following fundamental
human rights and freedoms:
• right to equal protection and non-discrimination
• rights during armed conflict
• right to freedom from discrimination and equal opportunity and treatment
• right to basic services
• right to integrated system of education
• rights of women, youth and children
Right to Cultural Integrity
The following provisions are intended to safeguard and preserve the indigenous
cultures:
• right to preserve & protect their culture, traditions and institutions
• right to access to various cultural opportunities

78
Revision No. 01
Page 79 of 137
• right to dignity and diversity of cultures
• right to community intellectual rights
• right to religious, cultural sites and ceremonies
• Right to protection of indigenous knowledge systems and practices (IKSP)
• Right to develop their own science & technologies
• Right to protect their resources and FPIC
• Right to sustainable agro-technological development
• Right to funds for archeological, historical sites & artifacts
C. The National Commission on Indigenous Peoples (NCIP)
The National Commission on Indigenous Peoples (NCIP) was created by IPRA

as “the primary government agency for the formulation and implementation of
policies, plans and programs to promote and protect the rights and well-being of
the ICCs/IPs and their ancestral domains as well as their rights thereto.”
It has seven (7) Commissioners appointed by the President: one for each
ethnographic region: Region I & Cordilleras; Region II; Rest of Luzon; Island Groups
including Mindoro, Palawan, Romblon, Panay and the rest of the Visayas; Northern
and Western Mindanao; Southern and Eastern Mindanao; Central Mindanao
NCIP exercises administrative, quasi-legislative & quasi-judicial

functions/powers.
NCIP Powers & Functions
• To serve as the primary government agency through which ICC/IPs can seek
government assistance and as the medium, through which such assistance can be
extended
• To formulate and implement policies, plans, programs and projects for the
economic, social and cultural development of the ICCs/IPs and to monitor the
implementation thereof
• To issue ancestral land/domain titles
79
Revision No. 01
Page 80 of 137
⮚ Certificate of Ancestral Domain Title (CADT) — refers to a title formally

recognizing the rights of possession and ownership of ICCs/IPs over their
ancestral domains identified and delineated in accordance with this law.
⮚ Certificate of Ancestral Lands Title(CALT) — refers to a title formally

recognizing the rights of ICCs/IPs over their ancestral lands.
• To issue certification as a pre-condition to the grant of permit, lease, grant, or any

other similar authority for the disposition, utilization, management and appropriation
of the ancestral domain after the getting the mandatory consensus approval of the
ICCs/IPs
• To convene periodic assemblies of IPs to review, assess as well as propose policies or
plans
• To decide all appeals from the decisions and acts of the various offices within the
Commission and overall claims and disputes involving rights of IPs
EXPLAIN
While IPRA has since been invoked by ICCs/IPs to fight against discrimination and
land dispossession, their struggles, unfortunately, are far from over. You will learn from the
following materials some good results that came out of IPRA and some issues that remain
unresolved and still persist.
1. Watch Katutubo, a video that tells three stories of different indigenous groups and their
respective struggles. (file name Katutubo, folder module 3)
2. Read the cases of the Tagbanwa of Coron and Ikalahan of Sta. Fe Nueva Vizcaya
(pp10-17) in Indigenous Peoples in the Philippines: A Country Case Study by David E. De
Vera. (file name article 1)
3. Read pp 294-298 of the article The Philippine Indigenous Peoples’ Struggle for Land and
Life: Challenging Legal Texts by Jose Mencio Molintas. (filename article 2)
ELABORATE
80
Revision No. 01
Page 81 of 137
Reflect on the following questions and share with your groupmates/classmates.
1. Considering the provisions under each bundle of rights, pick at least two IP rights
which you think are often violated by nonindigenous populations or are poorly
enforced by the government. Also, provide specific examples that you know of or
have read about.
a. ___________________________________________________________________________
___________________________________________________________________________
_____________________________________________________________________
b. ___________________________________________________________________________
___________________________________________________________________________
_____________________________________________________________________
2. What seems to be the common issue or problem faced by the IPs/ICCs featured in
the video and the articles?
3. Comment on this statement by one IP member in Kasibu, Nueva Viscaya from the
video Katutubo:
“The gold on the surface is more valuable to us. That kind of bounty will last forever.
Endless gold, if people work hard. But the gold beneath will soon be gone.”
EVALUATE
Teacher-made Quiz
Unit 2: Free, Prior, and Informed Consent (FPIC)

1. Explain the importance of seeking the free, prior and informed consent of ICCs when
carrying out projects/research that concerns them, their resources, and their territories.
81
Revision No. 01
Page 82 of 137
2. Analyze problems and issues on FPIC implementation.
3. Collaborate with classmates in researching on IP cases that applied FPIC.
ENGAGE
Look at the images below, explain and share what you see and observe.
82
Revision No. 01
Page 83 of 137
In plain terms, FPIC is knocking on somebody's door and asking for permission before you
come in.
EXPLORE
Here, you are going to learn more about one of the most empowering provisions of
IPRA that enforces the rights of ICCs/IPs to self-determination—the Free and Prior Informed
Consent (FPIC).
What is Free and Prior Informed Consent (FPIC)?

As used in the IPRA, Free and Prior Informed Consent means “the consensus of all
members of the ICCs/IPs to be determined in accordance with their respective customary
laws and practices, free from any external manipulation, interference and coercion, and
obtained after fully disclosing the intent and scope of the activity, in a language and
process understandable to the community.”
83
Revision No. 01
Page 84 of 137
Free, Prior, and Informed Consent (FPIC), according to the Manual for Project
Practitioners on the use of FPIC released by the Food and Agriculture Organization of the
United Nations (2016) is “a specific right that pertains to Indigenous Peoples which allows
them to give or withhold consent to a project that may affect them or their territories.” It
further explains that “FPIC is not just a result of a process to obtain consent to a particular
project; it is also a process in itself, and one by which Indigenous Peoples are able to
conduct their own independent and collective discussions and decision-making. They do
so in an environment where they do not feel intimidated, and where they have sufficient
time to discuss in their own language, and in a culturally appropriate way, on matters
affecting their rights, lands, natural resources, territories, livelihoods, knowledge, social
fabric, traditions, governance systems, and culture or heritage (tangible and intangible).”
The Free, Prior, and Informed Consent manual also provides the following
information:
Definitions for the key elements within FPIC
⮚ Free refers to a consent given voluntarily and without coercion, intimidation or

manipulation. It also refers to a process that is self-directed by the community from
whom consent is being sought, unencumbered by coercion, expectations or
timelines that are externally imposed.
⮚ Prior means that consent is sought sufficiently in advance of any authorization or

commencement of activities, at the early stages of a development or investment
plan, and not only when the need arises to obtain approval from the community.
⮚ Informed refers mainly to the nature of the engagement and type of information
that should be provided prior to seeking consent and also as part of the ongoing
consent process.
⮚ Consent refers to the collective decision made by the rights-holders and reached
through the customary decision-making processes of the affected Indigenous
Peoples or communities. Consent must be sought and granted or withheld
according to the unique formal or informal political-administrative dynamic of each
community. Indigenous peoples and local communities must be able to participate
through their own freely chosen representatives, while ensuring the participation of
youth, women, the elderly and persons with disabilities as much as possible
84
Revision No. 01
Page 85 of 137
When is Free, Prior, and Informed Consent required?
FPIC is required prior the approval and/or commencement of any project that may
affect the lands, territories and resources that Indigenous Peoples customarily own, occupy
or otherwise use in view of their collective rights to self-determination and to their lands,
territories, natural resources and related properties.”
What are the benefits of the FPIC process?
Development activities can be carried out based on needs and priorities, and in line
with the rights of Indigenous Peoples which per se represents an incomparable benefit for
all stakeholders involved in any given project intervention. Inclusive participation
throughout all stages of a project helps to maintain consent, minimizes risks (such as
disputes and other forms of conflict, harm to Indigenous Peoples and their territories, or
damage to the reputation of the implementing organization), allows the building of a trust
based relationship, informs project managers on how to better target beneficiaries’ needs
and expectations, and strengthens possibilities for future collaboration.
For Indigenous Peoples themselves, FPIC is a tool to ensure that their priorities are
taken into account. The process allows them to be well informed about all aspects of the
project that will affect them, to exercise control and manage their lands and territories,
and to command respect for their cultural identity and self-determination, especially
regarding their right to development as distinct peoples.
Problems in the Implementation of FPIC in the Philippines
While the FPIC is a powerful legal tool for ICCs/IPs, its implementation has been
problematic. A briefing paper, “Free Prior and Informed Consent in the Philippines:
Regulations and Realities” (Magno & Gatmaytan, 2013) has reported certain weaknesses in
FPIC processes in the Philippines.
Inadequate System Weaknesses:
● FPIC required only once (prior to 2012)—at the commencement of a project.

● No procedure for impugning consent once given or for suspending a project which
has not complied with the rules for securing FPIC.
● Only consent from indigenous peoples required, even when the project can affect
non-indigenous populations.
85
Revision No. 01
Page 86 of 137
● No monitoring mechanisms on violations committed during the FPIC process and

implementation of the Memorandum of Agreement (MoA) between the mining
company and the indigenous peoples.
● Signing of MoA outside the communities can contribute to mistrust by communities
of their leaders/designated signatories.
Implementation issues:
● Failure of companies to conduct prior consultations with communities on site.

● Failure to respect indigenous peoples’ customary process in arriving at decisions,
and their FPIC protocols or manifestos.
● Misrepresentation of the local situation through the media, and control of
information flow.
● Use of gifts for bribery and coercion.
● Failure of government to intervene to ensure FPIC prior to project initiation.
● Information provided solely by the project proponent, with government providing
inadequate guidance on information content and limited public dissemination of
information.
● Insufficient information, education, and communication on the FPIC process,
available grievance mechanisms, and on the project itself to inform decision-
making.
The FPIC was created to benefit the ICCs/IPs; however, it has also been open to
manipulation by parties with vested interest and has been circumvented in numerous
cases. Here is an example of such a case.
Mining in Zamboanga Peninsula

In the Zamboanga Peninsula in Mindanao, Philippines,
Subanen indigenous peoples have experienced first-hand flawed
FPIC processes. International and national mining companies have
had presence in the area. Unfortunately, to date FPIC
implementation has been inadequate. FPIC processes have not
been conducted in all relevant Subanen ancestral domains (only
select areas), and a number of complaints have been lodged
against the government and companies, including of bribery,
86
Revision No. 01
Page 87 of 137
coercion, the imposition of predefined boundaries, and disregard

for community decisions.
The Subanen of Mt. Canatuan, the area of operation for
mining company TVI Resources Development Inc., filed a
complaint against the Philippine government with the United Nations
Committee on the Elimination of Racial Discrimination (CERD) in
2007 for human rights violations. This resulted in
recommendations from CERD to address the concerns. The
government acknowledged that it had not yet obtained consent
for mining operations in Mt. Canatuan, but to date has not acted to
address CERD recommendations. In May 2011, TVI Resources
Development Inc. publicly admitted its responsibility and agreed to
negotiate on penalties.
Source: Cathal Doyle and Jill Carino, Making Free Prior & Informed
Consent a Realty: Indigenous Peoples and the Extractive Sector, Indigenous
Peoples Links, Middlesex University School of Law, and The Ecumenical
Council for Corporate Responsibility (May 2013).
Source: Magno, C. & Gatmaytan, D. (2013). Free Prior and Informed Consent in the Philippines:
Regulations and Realities. OXFAM America, USA. Retrieved from https://s3.amazonaws.com/oxfam-
us/www/static/media/files/fpic-in-the-philippines- september-2013.pdf
EXPLAIN
Read and understand the following readings posted in the classroom:
1. FPIC in the Philippines
2. Revised Guidelines on FPIC and Related Processes
ELABORATE
Exercise
87
Revision No. 01
Page 88 of 137
1. How would you feel if an uninvited guest comes to your house and encroaches into
your home, invading the spaces that you and your family have used and enjoyed in
private? What would you do to protect yourself from such an intruder?
2. Should FPIC only apply to IPs or all community members including non-indigenous
people impacted by mining development
EVALUATE
Teacher-made Quiz
Midterm Integrated Task: Presentation of FPIC/IPRA implementation case analysis

by group
References:
Collins, N. (2016). Lessons from Implementing Free Prior and Informed Consent (FPIC) in the
Philippines: A Case Study for Teaching Purposes - Facilitator’s Guide. Centre for
Social Responsibility in Mining Sustainable Minerals Institute the University of
Queensland, Australia. Retrieved from
https://www.csrm.uq.edu.au/media/docs/1406/csrm- fpicphilippinesfinalversion.pdf
De Vera, D. (2007). Indigenous Peoples in the Philippines: A Country Case Study. Retrieved
from http://www.iapad.org/wp-content/uploads/2015/07/devera_ip_phl.pdf
Food and Agriculture Organization of the United Nations. (2016). Free Prior and Informed
Consent An indigenous peoples’ right and a good practice for local communities:
Manual for Project Practitioners. Retrieved from http://www.fao.org/3/a-i6190e.pdf
Magno, C. & Gatmaytan, D. (2013). Free Prior and Informed Consent in the Philippines:
Regulations and Realities. OXFAM America, USA. Retrieved from
https://s3.amazonaws.com/oxfam-us/www/static/media/files/fpic-in-the-philippines-
september-2013.pdf
88
Revision No. 01
Page 89 of 137
Molintas, JS. (2004). The Philippine Indigenous Peoples’ Struggle for Land and Life:
Challenging Legal Texts. Arizona Journal of International & Comparative Law.
Retrieved from http://arizonajournal.org/wp-content/uploads/2015/11/Molintas.pdf
National Commission on Indigenous Peoples-CAR. IPRA power point presentation.
Puno, R.S. (2008). The IPRA: Indigenous Peoples and their Rights. Retrieved from
http://sc.judiciary.gov.ph/speech/03-10-08-speech.pdf.
Republic of the Philippines, The Indigenous Peoples’ Rights Act of 1997, Republic Act No.
8371 (1997), http://www.gov.ph/1997/10/29/republic-act-no-8371/
Overview:
Module 4 highlights the Indigenous Knowledge System and Practices, values, and
creativity of IPs, particularly in the Cordilleras. Unit 1 details their resource management,
rituals and cultural practices, indigenous ways, and worldview. Unit 2 delves on their artistry
and aesthetic identity.
89
Revision No. 01
Page 90 of 137
Unit 1: Indigenous Knowledge System and Practices of IPs in CAR

1. Discuss the synergies between science and indigenous knowledge forms.
2. Determine the role of ICCs and their indigenous practices in sustainable development
goals.
3. Research on indigenous knowledge, skills, and practices of the different ethnic groups in
CAR.
4. Discuss the place of the concept of inayan in the psyche of IPs in CAR.
ENGAGE
Let us have a knowledge check first before proceeding with our lesson. What about trying
to go over the questions honestly without googling the answers from time to time? I know.
You might be worried about giving incorrect responses. Breathe. Relax! This is simply a start-
up for this unit. Okay? Let us begin.
90
Revision No. 01
Page 91 of 137
91
Revision No. 01
Page 92 of 137
92
Revision No. 01
Page 93 of 137
Now, let us check your answers. I trust you that you did not even attempt to
have a peek on the answers! Hmmm? Reverse this page to see the correct
answers. Can you now guess how many items you got correctly? Let us see.
EXPLORE
Here, we will learn about what indigenous knowledge is as well as its importance
and limitations. As the information are presented, you are encouraged to take
down key points. Write them in bullet-style, all right? Be guided by the subtopics
below. Happy working!
What is Indigenous Knowledge (IK)?

This section gives a broad overview of the topic of indigenous knowledge (IK),
defining key concepts, describing the types of IK that are of interest to
researchers, and discussing the importance as well as the limitations of IK for
sustainable development.
1.1 Defining Indigenous Knowledge
93
Revision No. 01
Page 94 of 137
Indigenous knowledge (IK) is, broadly speaking, the knowledge used by local people to
make a living in a particular environment (Warren, 1991). Terms used in the field of
sustainable development to designate this concept include indigenous technical
knowledge, traditional environmental knowledge, rural knowledge, local knowledge and
farmer’s or pastoralist’s knowledge. Indigenous knowledge can be defined as “A body of
knowledge built up by a group of people through generations of living in close contact
with nature” (Johnson, 1992).
Generally speaking, such knowledge evolves in the local environment, so that it is

specifically adapted to the requirements of local people and conditions. It is also creative
and experimental, constantly incorporating outside influences and inside innovations to
meet new conditions. It is usually a mistake to think of indigenous knowledge as ‘old-
fashioned,’ ‘backwards,’ ‘static’ or ‘unchanging.’
1.2 Indigenous versus Local Knowledge
Indigenous people are the original inhabitants of a particular geographic location, who
have a culture and belief system distinct from the international system of knowledge (e.g.,
the Tribal, Native, First, or Aboriginal people of an area). Some feel that such a definition is
too narrow, in that it excludes peoples who may have lived in an area for a long period of
time but are not the original inhabitants.
This has led to widespread use of the term local knowledge, a broader concept which
refers to the knowledge possessed by any group living off the land in a particular area for a
long period of time. Under this approach, it is not necessary to know if the people in
question are the original inhabitants of an area, the important thing is to learn how
people—aboriginal or non-aboriginal—in a particular area view and interact with their
environment, in order that their knowledge can be mobilized for the design of appropriate
interventions. To add confusion, the term ‘indigenous knowledge’ may also be used in this
latter sense, to refer to ‘local knowledge,’ with ‘indigenous’ referring to the in situ nature of
the knowledge, rather than to the ‘origins’ of the group in question. To simplify things, the
two terms are used interchangeably in this Resource Kit.
United Nations definition of "indigenous populations"

1) they are descendants of groups which were in the territory of the country at the
time when other groups of different cultures or ethnic origins arrived there;
94
Revision No. 01
Page 95 of 137
2) precisely because of their isolation from other segments of the country`s

population, they have preserved almost intact the customs and traditions of their
ancestors which are similar to those characterized as indigenous;
3) they are, even if only formally, placed under a state structure which incorporates
national, social and cultural characteristics alien to theirs.
(Source: UNESCO, 1982)
1.3 Types of Indigenous Knowledge
While IK research originally emphasized indigenous technical knowledge of the

environment, it is now accepted that the concept of IK goes beyond this narrow
interpretation. IK is now considered to be cultural knowledge in its broadest sense,
including all of the social, political, economic and spiritual aspects of a local way of life.
Sustainable development researchers, however, have found the following categories of IK
to be of particular interest: resource management knowledge and the tools, techniques,
practices and rules related to pastoralism, agriculture, agroforestry, water management
and the gathering of wild food; classification systems for plants, animals, soils, water and
weather; empirical knowledge about flora, fauna and inanimate resources and their
practical uses; and the worldview or way the local group perceives its relationship to the
natural world (Emery, 1996).
While research may focus on a particular category or type of IK, any IK under investigation
must be viewed in terms of the overall cultural context. IK is embedded in a dynamic
system in which spirituality, kinship, local politics and other factors are tied together and
influence one another. Researchers should be prepared to examine any other aspects of a
culture that may play an important role in shaping the IK in question. For example, religion
is an integral part of IK and cannot necessarily be separated from technical forms of
knowledge. Spiritual beliefs about nature may influence how resources are managed and
how willing people are to adopt new resource management strategies (IIRR, 1996a)
Other Concepts/ Topics Covered in IK Research
local organization, controls, and enforcement — institutions for resource management;

common property management practices; decision-making processes; conflict
management practices; traditional laws, rights, taboos and rituals; and community
controls on harvesting.
95
Revision No. 01
Page 96 of 137
social networks — kinship ties and their effect on power relations, economic strategies
and allocation of resources.
local classification and quantification — a community`s definitions and classification

systems for plants, animals, soils, water, air, and weather; and indigenous methods of
counting and quantifying.
learning systems — indigenous methods of imparting knowledge; indigenous
approaches to innovation and experimentation; and indigenous specialists.
pastoral systems — herd movement; range evaluation and monitoring; animal

breeding and production; traditional fodder and forage species and their specific
uses; animal diseases and traditional ethnoveterinary medicine.
agriculture — farming and crop systems; indigenous indicators to determine favorable

times to prepare, plant, and harvest gardens; land preparation practices; ways to
propagate plants; seed storage and processing; crop planting, harvesting and
storage practices; food processing and marketing; and pest management systems
and plant
protection methods.
agroforestry — the management of forest plots and trees; the knowledge and use of
forest plants and animals; and the interrelationships between trees, crops, herds and
soil fertility.
water — traditional water-management and water conservation systems; traditional
techniques for irrigation; and use of specific species for water conservation.
soil — soil conservation practices; the use of specific species for soil conservation; and
soil fertility enhancement practices.
plants — as a source of wild food, building material, household tools, personal uses
(dyes, perfumes, soaps), fuel wood and charcoal, medicinal purposes.
wildlife — animal behavior, habitats, uses.
worldview — views of the universe and humanity`s place within it, relationship
between humans and nature, myths, beliefs, customs.
1.4 Importance of Indigenous Knowledge
96
Revision No. 01
Page 97 of 137
There are two basic reasons why it is important for researchers to consider IK when
carrying out research projects. First and foremost, incorporating IK into research projects
can contribute to local empowerment and development, increasing self-sufficiency and
strengthening self-determination (Thrupp, 1989). Utilizing IK in research projects and
management plans gives it legitimacy and credibility in the eyes of both local people and
outside scientists, increasing cultural pride and thus motivation to solve local problems with
local ingenuity and resources (ibid.). Local capacity-building is a crucial aspect of
sustainable development, and researchers and development specialists should design
approaches which support and strengthen appropriate indigenous knowledge and
institutions.
Second, indigenous people can provide valuable input about the local environment and
how to effectively manage its natural resources. Outside interest in indigenous knowledge
systems has been fueled by the recent worldwide ecological crisis and the realization that
its causes lie partly in the overexploitation of natural resources based on inappropriate
attitudes and technologies. Scientists now recognize that indigenous people have
managed the environments in which they have lived for generations, often without
significantly damaging local ecologies (Emery, 1996). Many feel that indigenous
knowledge can thus provide a powerful basis from which alternative ways of managing
resources can be developed. IK technologies and know-how have an advantage over
introduced forms in that they rely on locally available skills and materials and are thus often
more cost-effective than introducing exotic technologies from outside sources (IIRR, 1996a).
As well, local people are familiar with them and so do not need any specialized training
(ibid.).
The following are some of the features of IK which have relevance to sustainable
development:
locally appropriate: IK represents a way of life that has evolved with the local
environment, so it is specifically adapted to the requirements of local conditions.
restraint in resource exploitation: production is for subsistence needs only; only what is
needed for immediate survival is taken from the environment.
diversified production systems: there is no overexploitation of a single resource; risk is

often spread out by utilizing a number of subsistence strategies.
97
Revision No. 01
Page 98 of 137
respect for nature: a ‘conservation ethic’ often exists. The land is considered sacred,
humans are dependent on nature for survival, all species are interconnected.
flexible: IK is able to adapt to new conditions and incorporate outside knowledge.
social responsibility: there are strong family and community ties, and with them
feelings of obligation and responsibility to preserve the land for future generations.
(Source: Dewalt, 1994)
1.5 Limitations of Indigenous Knowledge
As with scientific knowledge, however, IK has its limitations, and these must be recognized.
IK is sometimes accepted uncritically because of naive notions that whatever indigenous
people do is naturally in harmony with the environment. There is historical and
contemporary evidence that indigenous peoples have also committed environmental
‘sins’ through over-grazing, over-hunting, or over-cultivation of the land. It is misleading to
think of IK as always being ‘good,’ ‘right’ or ‘sustainable’.
For example, a critical assumption of indigenous knowledge approaches is that local

people have a good understanding of the natural resource base because they have lived
in the same, or similar, environment for many generations, and have accumulated and
passed on knowledge of the natural conditions, soils, vegetation, food and medicinal
plants etc. However, under conditions where the local people are in fact recent migrants
from a quite different ecological zone, they may not have much experience yet with their
new environment. In these circumstances, some indigenous knowledge of the people may
be helpful, or it may cause problems (e.g., use of agricultural systems adapted to other
ecological zones).
Therefore, it is important, especially when dealing with recent migrants, to evaluate the
relevance of different kinds of indigenous knowledge to local conditions. Indigenous
knowledge can also be eroded by wider economic and social forces. Pressure on
indigenous peoples to integrate with larger societies is often great, and as they become
more integrated, the social structures which generate indigenous knowledge and
practices can break down. The growth of national and international markets, the
imposition of educational and religious systems and the impact of various development
processes are leading more and more to the ‘homogenization’ of the world`s cultures
(Grenier, 1998).
Consequently, indigenous beliefs, values, customs, know-how and practices may be
98
Revision No. 01
Page 99 of 137
altered and the resulting knowledge base incomplete. Sometimes IK that was once well-
adapted and effective for securing a livelihood in a particular environment becomes
inappropriate under conditions of environmental degradation (Thrupp, 1989). Although IK
systems have a certain amount of flexibility in adapting to ecological change, when
change is particularly rapid or drastic, the knowledge associated with them may be
rendered unsuitable and possibly damaging in the altered conditions (Grenier, 1998).
Finally, an often overlooked feature of IK which needs to be taken into account is that, like
scientific knowledge, sometimes the knowledge which local people rely on is wrong or
even harmful (Thrupp, 1989). Practices based on, for example, mistaken beliefs, faulty
experimentation, or inaccurate information can be dangerous and may even be a barrier
to improving the well-being of indigenous people. However, researchers need to be
careful when making such judgements.
1.6 The Loss of Indigenous Knowledge
With the rapid environmental, social, economic and political changes occurring in many
areas inhabited by indigenous people comes the danger that the IK they possess will be
overwhelmed and lost forever. Younger generations are acquiring different values and
lifestyles as a result of exposure to global and national influences, and traditional
communication networks are breaking down, meaning that Elders are dying without
passing their knowledge on to children. In some cases, the actual existence of indigenous
people themselves is threatened.
Researchers can assist in preserving IK through the following:
• record and use IK: document IK so that both the scientific and local community
have access to it and can utilize it in the formulation of sustainable development
plans.
• raise awareness in the community about the value of IK: record and share IK
success stories in songs, plays, story-telling, videos and other traditional or modern
means of communication. Encourage people to take pride in their knowledge.
• help communities record and document their local practices: Get local people
involved in recording their IK by training them as researchers and providing means of
documentation. (computers, video equipment, etc.)
• make IK available: disseminate IK back to the community through newsletters,
99
Revision No. 01
Page 100 of 137
videos, books and other media.
• observe intellectual property rights: have agreements so that IK is not misused and
benefits return to the community from which it originates.
(Source: IIRR, 1996a)
EXPLAIN
Read on to learn further about the knowledge and practices of the indigenous
people of the Cordillera. Let us start with a brief information about their population.
Population of Indigenous Peoples
✔ no accurate figures on the population of indigenous peoples in the Philippines because

of the lack of any formal census
✔ disaggregation of data for indigenous peoples in the national census has not yet been
done because of the absence of specific questions on indigenous ethnic identity in the
national census survey questionnaires
✔ most recent figures based on an unofficial survey conducted by the National
Commission on Indigenous Peoples (NCIP) estimates the population of indigenous
peoples in the Philippines to be 12-15 million
✔ actual population may be higher than the results of government surveys
✔ indigenous peoples roughly constitute 10-15 per cent of the total population of the
Philippines and are present in 65 of the country’s 78 provinces
✔ majority of indigenous peoples (61 per cent) are found in Mindanao, 33 per cent are
found in Luzon, and 6 per cent are in Visayas (NCIP 2009)
Ethno-linguistic groupings (Cordillera Administrative Region)
✔ Igorot – generic and collective term for the indigenous peoples of the Cordillera
mountain range in northern Luzon
✔ Igorot – derived from the prefix i- (people from) and golot (mountain) to literally
mean “people from the mountains”
✔ term was for a long time considered derogatory, but it has increasingly been
accepted and appropriated by indigenous activists as a term of pride in their
identity as indigenous peoples
✔ Igorot make up 99 per cent of the population in the Cordillera region and live in the
highlands, foothills, plateaus and river valleys of the Cordillera mountain range
100
Revision No. 01
Page 101 of 137
✔ they currently total about 1.5 million in population and are composed of various
ethnic groups and subgroups or tribes
✔ major ethno-linguistic groups in the Cordillera are the Kankanaey, Bontoc, Ifugao,
Kalinga, Ibaloy, Isneg and Tingguian
✔ people prefer to identify themselves as belonging to their own “ili”, which is an
indigenous community having its own defined territory or ancestral land and its own
indigenous socio-cultural systems
East and South East Asia: Rice culture in Ifugao, Philippines
✔ indigenous peoples’ traditional livelihoods are threatened not only by extractive

industries or huge development projects, but also by efforts that are aimed at
preserving and celebrating indigenous peoples’ cultures and the environment
✔ indigenous peoples have been forced off their lands for the establishment of
natural parks, whilst even the World Heritage designation can have unintended
consequences
✔ Ifugao rice terraces in the Central Cordillera, Philippines, have been widely
recognized as an outstanding cultural heritage
✔ they became a “national landmark” in 1973, were declared “living cultural
landscapes” and put on the UNESCO list of World Heritage in danger in 1995, and
were listed as one of the world’s best examples of soil and water conservation
technology by the American Society of Civil Engineers in 1996
✔ protection of the terraces for their aesthetic and ethnological importance fails to
support their function as an ongoing sustainable economy
✔ attention attracted by the labelling of the terraces as “heritage” can compromise
the continued sustainability of management by introducing requirements, seen by
many in the community as static and confining
✔ heightened attention has stimulated tourism and associated risks to traditional
management
✔ growing market for wooden handicrafts and cash crops leads to intensified forest
harvesting, and there has also been an increase in the construction of buildings to
accommodate the needs of the tourists
✔ buildings exemplify the clash between the land management values under
traditional practices as compared with the “heritage sites” of the UNESCO list
✔ land management of the past placed most importance and protection on the
forested areas above the terraces in their roles as water sources and soil stabilizers,
101
Revision No. 01
Page 102 of 137
the “heritage” view delineates the terraces from the rest of the landscape as the
places of greatest importance and protection, hence more recent houses are built
for the most part in the “muyong” zone of the mountain, above the terraces
INDIGENOUS PEOPLES’ VIEWS ON LAND USE, OWNERSHIP, AND LAND CONTROL

(by Attorney Jose Molintas)
Distinct Characteristics of the Indigenous Peoples are:
(1)the conservation (to some extent) of their vernacular languages, traditional

socio-economic institutions, and cultural and religious practices;
(2)self-identification as distinct societies;
(3)subsistence-oriented economies; and
(4)a special relationship with their ancestral lands.
The last two characteristics are crucial because they define the struggle of the
indigenous peoples for self-determination. What essentially distinguishes the indigenous
peoples from the rest of the population is their concept of land as granted and entrusted
by one Creator for everyone to harness, cultivate, sustain, and live on. This land concept
has become distinct because it adheres to the spirit of collectivism and rejects the idea of
private property.
Land is a central issue to indigenous peoples because it defines their very existence.
Because of this, the similarities and differences of their concept and world view of land and
the conflict arising from it will be discussed extensively to show the significance of land and
its complexities to the indigenous peoples.
Since time immemorial, Philippine ancestors believed in a cosmology where the

Creator (known by various names such as Bathala, Kabunian, Magbabaya, Apo Sandawa)
was linked with other deities and spirits. In Philippine origin myths the land and everything
connected to it were created by this deity. Because land was of divine origin, it was
sacred. Being sacred, it was not subject to ownership, sale, purchase, or lease.
Among indigenous peoples in the Philippines, there was a widespread belief that land
was held usufruct; it could not be removed from the community’s use. The interaction of
the ancestors with the land varied according to how they produced what they needed for
food. When they were nomadic and sea-foragers, they shifted their habitation from place
to place and gathered whatever food they could from the land and the waters. When
they settled into a life of sedentary agriculture, they established a system of communal
ownership. The indigenous peoples still possess this belief in the sanctity of the land,
102
Revision No. 01
Page 103 of 137
especially when confronted with the threat of losing control over their homeland.
A. The Concept of Land Among the Cordillera People
1. The Cordillera
The Cordillera, a mountain range comprising one-sixth of the total land area of
Luzon Island, is home to around 1.7 million (2015 census) indigenous peoples collectively
known as Igorots. The Igorots include a number of ethno-linguistic groups, among the
major groups of which are the Bontok, Kankanaey, Ibaloy, Kalinga, Tinggiuan, and Isneg.
Like other indigenous territories, the Cordillera is rich in natural resources but its indigenous
peoples remain poor.
Over the past decades, the Cordillera has been a major recipient of development
projects, many of these funded by foreigners. But these projects have brought an
aggressive philosophy of development characterized largely by displacement of peoples
and treatment of Cordillera as a mere “resource base.” In the 1970s the Cordillera
indigenous peoples widely rejected a World Bank-funded series of dams along the Chico
River that would have displaced 90,000 Bontok and Kalinga people. Earlier in the 1950s the
construction of the Ambuklao and Binga dams in the province of Benguet had already
dislocated hundreds of indigenous Ibaloy families, who up to the present have never been
properly compensated. But there have been new commitments to indigenous peoples
both at the national and international level.
The discourse in land and resources among the Cordillera peoples can only be
understood within the context of their beliefs and day-to-day practices.
To claim a place is the birthright of every man. The lowly

animals claim their place, how much more man. Man is
born to live. Apu Kabunian, lord of us all, gave us life
and placed us in this world to live human lives. And
where shall we obtain life? From the land. To work the
land is an obligation, not merely a right. In tilling the
land, you possess it. And so land is a grace that must be
nurtured. Land is sacred. Land is beloved. From its
womb springs our Kalinga life.
These were the words of a Kalinga warrior chief, Macliing Dulag, explicitly describing
the Cordillera peoples’ concept of land. Like most indigenous peoples worldwide, the
103
Revision No. 01
Page 104 of 137
Cordillera peoples equate land with life, both of which are given by the Creator
(personified in the local context as Kabunian, Lumauig, Umay- ayong, Mah-nongan, or
Wigan for the Ifugaos). Land in this sense includes all the resources below and above the
earth surface.
2. Territoriality
The plurality among the Cordillera peoples can be gleaned not only from cultural
variations, but is also explicitly indicated by each community’s claim to a territory. The ili is
the local concept of people and territory among the Cordillera peoples which may be
defined as “the communal territory of an indigenous settlement,” similar to the concept of
homelands among tribal peoples. Prior occupation, use, and development of the land is
the basis for defining the boundaries between ilis. Territorial boundaries (beddeng in Mt.
Province, bugis in peace pact forging areas) have been established between ilis and
recorded in collective memories of the people. Boundary markers are usually the natural
geophysical features like mountain ridges and water bodies.
3. Rights to Access and Use
There are three prevailing land and resource access and use patterns in the Cordillera.
These are the communal, the clan or family properties, and the individual private
properties.
A. Communal properties: These refer to the land and resources

commonly owned by the tribe or ili. Communal properties usually
include the forests and hunting grounds, water bodies (even if
located upon individual private lands), ritual and sacred grounds,
and mineral lands. Although use and access to resources in these
types of land are open to all members of the ili, custom law frowns
upon the abuse of these rights. People traditionally partake of the
resources as needed and are all equally responsible for its
regeneration.
B. Clan properties: These include uma (swidden farms), pasturelands
and reforested areas (muyung in Ifugao, batangan and tayan in
Mt. Province, etc.) acquired from the common properties through
prior occupation and usufruct rights.
104
Revision No. 01
Page 105 of 137
C. Individual private properties: These include the rice fields (payew),

home lots and backyard gardens. Private properties may be
bequeathed to individual family members. The nearest kin are
given priority when these properties are sold or mortgaged.
4. Land Acquisition
In the past, no member of an ili was without a piece of land to till. Land and property
within the ili, especially individual private property was acquired primarily through
inheritance. Other modes of acquisition were sale, barter or compensation.
1. Inheritance: Inherited properties are the most prized

possessions among the Cordillera peoples. These are usually
the individual and privately held lands like rice fields and
residential lots. Rights to communal and clan lands are
similarly inherited but ownership remains with the clan (dap-
ay).
2. Sale: This is usually a last resort among the Cordillera peoples.

Sale is traditionally permitted only in times of extreme need
and emergency. Only individual private properties can be
sold. Priority is given to the immediate family members when
properties are offered for sale.
3. Compensation: Property may also be acquired as a form of

compensation for harm or damage done to another
member of the community. Among the peace pact holding
areas, these properties may not necessarily be given to the
directly aggrieved party but to the community as a whole.
5. Indigenous Governance
Custom law, which, in the past, was consciously inculcated among the youth,
pervades the day-to-day dynamics in a Cordillera ili. It is intricately woven into the value
and belief system. A rich repository of custom law, which is traditionally oral, is found in the
various indigenous socio-political and justice systems.
105
Revision No. 01
Page 106 of 137
● Bodong/Pechen: This term literally means peace pact.

Among the warring groups in the Cordillera like the
Kaling and some groups in Bontoc and Ifugao, the
bodong is the basic institution by which life, territory and
integrity are protected.
● Dap-ay/Abong: This refers to the physical location of the

center of governance in the ili which also serves a social
function. It is here where the council of elders usually
meets and community matters and affairs are decided.
● Lallakay/Amam-a: This is the traditional council of elders

who govern the ili. Membership on the council is not only
based on age but also on elders’ wisdom as a function
of their accumulated experiences.
6. Resource Management
The concept of sustainable development is not new to the Cordillera peoples. It is a

principle that their ancestors inculcated in them. The present abundance of mineral and
water resources as well as the biodiversity in the region in spite of the plunder done by
mining companies, the timber industry, and urbanization testifies to the peoples’ past
commitment to sustainable development. Among these indigenous systems of resource
management are the Ifugao muyung, the Bontoc tayan, and the Tinggiuan’s lapat
systems.
a. Forest/Watershed Areas
Muyung refers to privately held woodlots among the Ifugao’s Tuali

subgroup. The privatization of the woodlots ensures that forested areas are
maintained not only for fuel wood and timber but also, and, most
importantly, for the agricultural economy. Management includes the
obliged hikwat or clearing the muyung of undergrowth and creepers, as
protection from encroachment and abuse of resources therein. Among the
Ayangan subgroup, this is called the pinugo. Batangan/Lakon/Saguday are
the woodlots under ownership of a clan, family or the dap-ay in western
Mountain Province.
106
Revision No. 01
Page 107 of 137
Tayan refers to the corporate property among the Bontok Kankanaeys. It

consists of forested lots managed and exclusively used by a clan, specifically
a bilateral descent group.
Lapat is the indigenous resource management system among the

Tinggian in Abra and the Isneg of Apayao. The system is closely associated
with death rituals where a family can designate a specific area under lapat.
The lapat is the custom of declaring a specific area (i.e., river, creek, portion
of the forest, etc.) closed from human activities and exploitation for one to
two years. Violation is punished under customary law. The underlying purpose
of the lapat is to ensure the regeneration of the biodiversity of resources
within the declared area.
b. Agricultural Land
Agriculture has always been the main livelihood of the Cordillera peoples,
with rice and camote (sweet potato) the main staples grown. The skills and
knowledge the peoples developed through the ages facilitated their efficient
adaptation to their mountain homelands. Many of these adaptations include
traditional agricultural systems and practices that still exist, if somewhat
improved upon, today. A very important aspect of the agricultural practices
of the Igorots is their intricate relationship with the peoples’ belief system.
Among all Igorot communities, agriculture, especially rice production, is the
focus of most religious rituals.
Fallowing and organic farming are two of the most distinctive features of
agriculture among the Cordillera peoples. Fallowing allows the regeneration
of soil nutrients lost during its use for food production. A fallow period, varying
from one to five years, is observed by all the Cordillera peoples in kaingin
(swidden) agriculture. The Cordillera peoples practice organic farming in
both the uma (swidden farms) and the rice fields. Organic farming includes
the techniques we refer to today as multiple cropping, composting, and
integrated pest management.
c. Water Resources
Dapat and Mananum technically refer to the traditional irrigators’

associations that have recognized rights and access to a water resource.
107
Revision No. 01
Page 108 of 137
Brett traces membership to a dapat in Tukukan, Bontoc back seven

generations. Conceptually, the dapat and mananum are traditional systems
of water resource management that ensure a reliable water supply through
cooperative rehabilitation, quality and quantity maintenance, and above all,
respect for life.
Customary law dictates the need to regenerate aquatic resources; this

necessarily imposes a mandate to sustain the quality and quantity of water.
Potable water sources are specifically maintained as such by observing
pollution prevention regulations. Regulations on fishing and other aquatic
biodiversity are similarly imposed by the dap-ay or abong.
Discussion and Sharing
Three questions are posted below. Simply choose one to answer and share.
Q1: How can science and indigenous knowledge complement each other in the
preservation of the indigenous peoples’ resources (i.e. land, culture, practices)?
Q2: How can long-time practices of indigenous peoples be detrimental to their

environment?
Q3: What challenge can be foreseen between science ideologies and indigenous
practices in pursuing the journey of indigenous knowledge preservation?
ELABORATE
Going more specific to the indigenous knowledge and practices of the Cordilleras, have
you ever heard or even uttered the word “inayan?” Presently, it is commonplace. This term
is used as an expression in various contexts already. It is applied in the jokingly manner of
saying the statement, “ay inayan ito” when trying to respond to something funny as
popularized by Igorot artists and vloggers alike. Also, it is fitted in the situation when
conveying an answer when the listener falls short with words to say to a friend when the
108
Revision No. 01
Page 109 of 137
latter is sharing a problem; and is summarized in the line, “ay inayan pay sa.” Now, let us
dig to the depth and relevance of this concept.
Note: Thoughts and examples expressed here are only a few in which the term is applied.
There can be more ideas about it that are not concretely illustrated here.)
A column from Cordilleran Herald Express (Online) was selected and provided below.
Read and reflect on it. Take note of what of you see (go figuratively), think, and wonder
about this Cordilleran value. Then, utilize the graphic organizer below to put together your
ideas in bullet-style.
‘Inayan’ to a Cordilleran
July 19, 2015 Chris Dao-anis
“Cordillerans believe in ‘inayan,’” says my good friend Amor Lois, a native of Tadian. After
reading my column last Sunday talking about the 10 Attributes of a Real Cordilleran, she
was quick to add this. And I agree that ‘inayan’ is a must-add on the list. (If you missed the
article last Sunday, you can read it in our online archive at
www.baguioheraldexpress.com/opinion.)
She illustrates, “Inayan ay menpoo si bilig, inayan ay manbasura san ketang.”
Before I continue her explanation and translate that line, let me share what I understand
about ‘inayan.’ ‘Inayan’ is usually uttered by the old folks when they warn somebody
(usually an innocent young mind or a stubborn old brat) not to do something ‘bad,’
otherwise something bad will happen. In my young mind, it came as a very vague idea yet
I knew it is a critical norm to live by.
I remember asking my mother when I was a little young boy (Now, I’m just young!), “Why is
it ‘inayan’?” She could not answer. She could not explain. She would just look at me in the
eye and reiterate, “Inayan!” So the good boy in me simply obeyed.
Going back to my friend’s illustration:“Inayan ay menpoo si bilig, inayan ay manbasura san

ketang.” Loosely translated: “It’s bad to burn mountains/forests, it’s bad to throw trash on
rivers and creeks; it’s ‘inayan.’”
109
Revision No. 01
Page 110 of 137
Amor continued to explain, “They (Cordillerans) believe that there are spirits who dwell on
trees, on the rivers and beneath the earth. No, they are not pagans; they just respect life.
That’s why they still have their beautiful Cordillera.”
I so agree with Amor. She, a Cordilleran herself (a taraki-napintas from Tadian), explained
well the concept of ‘inayan.’ It is one of those cultural norms in our Cordilleran veins that
must be retained and nurtured.
No, I’m not speaking about going back to old religion or to paganism or to an animistic
culture that is often misinterpreted.
The real essence of ‘inayan’ – I believe – is upholding goodness. You do not do such bad
things because it is bad. That’s it! And on the opposite of the line, you do good things
because it is good.
In the illustration by Amor, the reason we do not burn forests and mountains and why we
do not dirt our creeks and rivers is all because we respect life! In them are spirits of life that
also give us life. Note that they are called natural resources – life giving life. It is just right
that we respect that life.
As illustrated, the concept of ‘inayan’ is applied in environmental preservation – the rivers,

the mountains, and the wild. But ‘inayan’ is also applicable and relevant to other areas of
life. For example: It’s inayan to scam or steal on your kailians! It’s inayan to engage in Ponzi-
schemes. It’s inayan to violate contracts or tulagan. (What else? Share your examples…)
To my fellow Cordillerans, let this be an invitation for us to continue upholding the concept
of ‘inayan’ that is part of our culture. If, for some reasons, we have forgotten this norm (e.g.
mountains were burned and the fisheries were disturbed like the wadingan ed ginawang
et enggay natuba-an), then this is the time to reconsider our practice. If, for wonderful
reasons, we have lived by this norm, then this is the time to congratulate ourselves and
keep on upholding this ‘inayan’. The life-preserving practice of ‘inayan’ must be continued.
This is a precious pigment in our Cordilleran core.
Last Wednesday, we commemorated Cordillera Day. As part of the tradition, gongs may
have been played in some provinces, which is a roaring mark of our colorful culture.
Alongside should be ‘inayan,’ a thriving norm that could preserve our rich culture, our rich
Cordilleras, and our rich lives.
“Et sana kasin: Gabay! Sapay koma ta matago-tago tako am-in! Ja unpala-palad ketijon
emen!”
110
Revision No. 01
Page 111 of 137
(Ask a Kankana-ey and an Ibaloi to translate that last quotation.|From the chilly Cordilleras,
let me greet once again my friend Amor a belated happy birthday! Let your Cordilleran
beauty continually exude from the inside out.
EVALUATE
Do the following task. Your scores will be included in the computation of your final grade.
Simplified Research
Guided by the ethno-linguistic groupings of the Cordillera Administrative Region, research

on their other indigenous knowledge and practices. You can pore over the websites online
and you can also conduct an informal or casual interview with knowledgeable sources
through phone calls, text messages, and messenger conversations. To give you further
direction, graphic organizers are provided below. Just use one organizer.
111
Revision No. 01
Page 112 of 137
https://lh3.googleusercontent.com/bEclRZOBqGT1rzMpLWJU832V1xbeFD_7_-
T1iQlgRdY3WBmUK9uP3AB4ptLJh4QWkqj5uA=s151
112
Revision No. 01
Page 113 of 137
Teacher’s Note: If you intend to use this graphic organizer, then you have to research on
the problematic knowledge or practices of indigenous peoples of the Cordilleras. After
which, based on your research, provide a solution.
113
Revision No. 01
Page 114 of 137
114
Revision No. 01
Page 115 of 137
https://lh3.googleusercontent.com/4wevQ61uhzYLqiu9i2ODzuZQoXnWaxCQC9eIQ9gSfasCMXOXllbVjf5an1DBZ
Foi-8LTVA=s151
Teacher’s Note: In utilizing this organizer, you have to research on the Cordilleran practices
or knowledge of indigenous peoples and their effects to their environment, livelihood,
culture preservation and the like.
115
Revision No. 01
Page 116 of 137
116
Revision No. 01
Page 117 of 137
https://lh3.googleusercontent.com/l56lZ20OMHG5MQZRIG63HGBhQzPEqE9f3yojoJlWgaruWFmA1AJ
6dHk_wmSeyJAbzOwr=s151
Teacher’s Note: In using this, you have to explore on the not-so-known practices or
knowledge of the Cordilleran’s. Explain or describe briefly what you found out in the main
idea section. Then, provide details in the form of situation and/or examples.
Unit 2: Indigenous Languages and Arts in CAR

1. Explain the language of an indigenous dance and/or song.
2. Determine the relevance of language preservation to indigenous communities.
3. Design a brochure expressing the relevance of preserving the IP heritage and

identity.
ENGAGE
What about a crossword puzzle to start this unit? Again, you have to answer this truthfully,
okay?
117
Revision No. 01
Page 118 of 137
https://lh3.googleusercontent.com/SOQ627yI9BCyGV_mq9HWsHQV8a1-
kIcWWvlwqPVGHI1p0FodTOaQ-9mAw3RnaViCDEoIag=s151
118
Revision No. 01
Page 119 of 137
119
Revision No. 01
Page 120 of 137
https://lh3.googleusercontent.com/t1cEH2IDYlbK9tf_1SENU-
Ly6paILjiBdcLUFHh33woN4pkVymQ99K1oFaxgDw5B5teVgA=s151
Proceed and continue reading to the EXPLORE part.
EXPLORE
As you learn about the selected dances of the Cordillera, take the chance also to look for
the answers of the crossword puzzle. Highlight, underline, or circle key terms.
Selected Cordillera Dances

1. Banga (Kalinga)
✔ "Banga" – literally means pot

✔ dance illustrates the languid grace of a tribe otherwise
known as fierce warriors
✔ earthen pots, as many as seven or eight at a time, are
balanced on the heads of maidens as they trudge to the
beat of the "gangsa" or wind chimes displaying their
stamina and strength as they go about their daily task of
fetching water and balancing the banga
http://www.seasite.niu.edu/tagalog/cynthia/dances/bangaprincess.htm
2. Bendayan (Benguet)
✔ popularly called Bendian

✔ circle dance, keeping true to the dance's context
and meaning
✔ dance to celebrate the arrival of successful
120
Revision No. 01
Page 121 of 137
headhunters, the Bendayan has taken a new face

✔ part of every Benguet festivity with the circles slowly giving way to other formations
and interpretations
http://www.seasite.niu.edu/tagalog/cynthia/dances/mountaingirls.htm
3. Lumagen / Tachok (Kalinga)
✔ when the Kalinga gather to celebrate a happy

occasion like the birth of a first-born baby boy, a
wedding, or a budong (peace pact), the Kalinga
Festival Dance (Tachok) is performed
✔ danced by the Kalinga maiden
✔ dance imitates birds flying in the air
✔ music is provided by gangsa, or gongs, which are
usually in a group of six or more
http://www.seasite.niu.edu/tagalog/cynthia/dances/tarektek.htm
4. Ragsaksakan (Kalinga)
✔ dance portrays the walk of the industrious Kalinga women, carrying water pots on
their heads and wearing the colorful hand-woven "blankets of life" around their
necks
✔ their walk imitates the climbing up the rice terraces
✔
5. Salisid (Kalinga)
✔ courtship dance, performed by a male and female (and thus is sometimes called
the "cayoo" dance)
✔ dance starts when each of the dancers are given a piece of cloth called ayob or
allap
✔ usually the most important people in the village are the second to dance after the
host has signified that the occasion is formally open
✔ background and meaning in this dance is evident
✔ male simulates a rooster trying to attract the attention of a hen while the female
imitates the movements of a hen being circled by a rooste
121
Revision No. 01
Page 122 of 137
6. Salip (Kalinga)
✔ Kalinga wedding dance is an important celebration

✔ bridegroom offers the bride the protection and comfort of his blanket
✔ he simulates the movements of a rooster at love play, aspiring to attract and seize
his love
✔ bride's friends are ready to help prepare the bride by offering "bangas" (earthen
pots) filled with fresh water from the mountain spring
7. Tarektek (Benguet)
✔ two tareketek woodpeckers vie for the attention of three females

✔ one male woodpecker rhythmically bang on a brass gong to represent a good
voice, while the other swish about a colorful blanket representing beautiful plumage
8. Uyaoy / Uyauy (Ifugao)
✔ Ifugao people are said to be the "children of the earth”

✔ term Ifugao is derived from the word ipugao which literally means "coming from the
earth"
✔ Spaniards, however, changed it to Ifugaw, a term presently used in referring not only
to these people but also to their province
✔ this Ifugao wedding festival dance is accompanied by gongs and is performed by
the affluent to attain the second level of the wealthy class
✔ wealthy people (Kadangyan) who have performed this dance are entitled to the
use of gongs at their death
After reading about these dances, do you think you can now complete the
crossword puzzle? If yes, then by all means, go ahead and continue answering the
activity. However
ETHNIC DANCES IN MOUNTAIN PROVINCE

WRITTEN BY DR. CARIDAD B. FIAR-OD ON 25 JUNE 2014.
122
Revision No. 01
Page 123 of 137
Ethnic dances in the different municipalities of Mountain Province have differences and
commonalities in terms of steps, attire or costumes, purposes. These dances are part of the
people’s customs and traditions that have become part of the Igorots’s identity.
In any festive gathering among Igorots, be it a ritual, barrio or town fiesta, wedding
celebrations, people’s assembly, the gongs are played according to its rhythm
appropriate to the specific purpose of the occasion. Such purpose could be for
entertainment, socialization, or in more serious cases, as part of an Igorot ritual.
Ethnic dances as part of most Igorot rituals or ceremonies

include begnas, manerwap, chono, tebyag. For one, dances are done as supplication to
Kabunyan to divert existing environmental phenomenon such as control of plant pests,
fields/farms not to be eroded, increased food production, control of diseases during
epidemics. Ethnic dances are also done in thanksgiving, after rice planting, after harvest,
or for spiritual healing.
Specifically, in Sagada and Besao, the playing of gongs in wedding celebrations

commence with the tebyag, a specific beating of gongs with the woman dancer
sprinkling little rice grains at a time in all directions with the strong belief that Kabunyan
would grant prosperity and abundance.
As to the appropriateness of each dance, the original purpose of the specific dance is
traced. The handkerchief or courtship dance (pinanyowan) for one, depicts the undying
love of a man to a woman so it is appropriate during wedding celebrations.
The gentle clicking of bamboos to produce music in the pakawkaw dance or the tebyag is
appropriate in times of opening a ritual because of its solemnity.
Pattong is done to drive evil spirits so it could be played during wakes as practiced in some
tribes in the eastern municipalities. The pattong or tallibeng could also be played during a
ritual called sagawsaw for it has psychological healing effects to someone who is mentally
disturbed.
Igorot ethnic dances are performed with either gongs, bamboo musical instruments, or
without any instrument. Similar to any other musical arrangement, the bass sound, tenor
and soprano also is noted in the playing of gongs.
Most dances for entertainment is done in semi-circle where dancers move in a circular
direction following the concept of “follow the leader” while synchronizing with the steps of
the lead player or dancer. The lead musical player is then crucial to lead in the rhythm and
tempo of the gongs and the dance.
123
Revision No. 01
Page 124 of 137
In the different ethnic dances, the steps, body movements, hand or arm position are done
in accordance with the rhythm of the music and in coordination with the other players or
dancers. There are no definite number of steps or definite prescribed movement but are
performed to the tune of the beating of the gongs with individual styles to accommodate
one’s grace.
The steps vary from the combinations of any of the following steps: walking step, slide step,
slight jumping step, hop step, creeping toe step, ball bouncing step, jumping step, fast-
walking step, and running step. These steps go with, body movements such as a
combination of the bending of knees, body bending forward and backward, body
bending sideward left and right and body tilting.
The arms and hand movements are done with arms stretched sideward, closed fist and
thumbs up, arms stretched sideward on shoulder level, palms facing down flipping from
wrist, both arms obliquely upward, or arms downward behind buttocks, arms in front of the
chest, thumbs pointing towards self, hands on waist, and arms in reverse T-position.
Ballangbang or Tallibeng
The most common of all the dances, ballangbang requires the participation of many to
beat the gongs and many women dancers. This originated from the western municipalities
of Mountain Province (Besao, Sagada, Tadian, Bauko, Sabangan) but performed
anywhere. Its version in eastern Mountain Province is the pattong.
The male gong players could be five or more and the female dancers could range from a
single dancer to more than 10. It is a dance appropriate for mass participation. The male
gong players move in a circular direction as they synchronize their artistic graceful steps
and body swaying. The women dancers follow as they dance with the appropriate step,
body swaying and arm position depending on the art and style of the music players.
Bontoc War Dance or Pattong

Among the Bontocs, playing the gongs is termed pattong. Steps in the Bontoc war dance
is similar to the tallibeng but a little faster. What makes the war dance peculiar is the
presence of two warrior dancers depicting a headhunter fighting his enemy.
The intended winner warrior dancer is armed with a spear and shield and the intended
loser warrior dancer is armed with a head axe and shield too. Without the warrior dancers,
it is called pattong. Other variations of the pattong are the tachek, mamakar or parpag.
Takik
124
Revision No. 01
Page 125 of 137
Takik is a wedding dance identified with the Aplais of western Mountain Province. There
are six players to complete the set, each producing a certain beating to produce harmony.
The striking of the solibao (ethnic drum) is the guide of the players. The drummer squats and
strikes the solibao alternately with his left and right hand.
A male dancer starts and one or more ladies dance to pair the male dancer moving in a
circular motion. Next to the dancer is the sunub. The sound of the sunub is so distinct that it
responds to the solibao, the first gong (pingsan), then the iron clasping to produce the
harmonized music. The complete set for a good takik music is composed of at least five or
seven instruments: solibao, sunub, pingsan, pindua, and the takik.
Palakis
Palakis is a variation of the takik. However, the beating of the gongs in palakis is faster and
louder so the dancers dance with faster steps and body movements.
Eagle Dance
Most common and popular dance among the Balangaos and Baliwons of Barlig, Natonin
and Paracelis is the eagle dance. Three gong players can complete the set in an eagle
dance. The male and female dancers dance eagle-like with their arms swaying in a
circular direction. Peculiar in this dance is fast entry of the dancer, the bending of the body
and knees and movements of buttocks as well.
Bontoc Boogie
A variation of the western boogie dance, the Bontoc boogie dance is performed with the
fast beating of the gongs. A pair of male and female dancers moves with the fast pacing
and raising of feet in opposite directions. At some time, the dancing pair meets with hands
holding each other and perform other steps either going forward or sideward. The music
players are in kneeling positions.
Tupayya
This dance is similar to the boogie dance among the Bontocs. Its movement is faster than
the pinanyowan. The male dancer stands and performs with at least three steps before the
female dancer goes to pair him. It can be with a rolled scarf held by two hands or without
scarf. The male and female dancers meet each other then separate with fast steps. This
dance is another courtship dance common among the Kinali people in western Besao
near Anggaki, Ilocos Sur.
Pinanyowan
125
Revision No. 01
Page 126 of 137
A courtship dance with the use of a handkerchief or scarf, both male and female dancers
do fast mincing steps as the men beat the gongs in stationary kneeling positions.
Inan-aninnit
This is a dance that reflects the search of a lost soul. Performed during rituals, it is done with
slow and jerking body movement along with the slow peculiar striking of the gongs.
However, today, it is performed by young men also for entertainment without the
preliminary prayers for the specific ritual.
Tebyag
Tebyag is symbolically done once only during the start of the playing of gongs in a
wedding ceremony. This dance is part of a ritual where gongs are slowly struck interspersed
by prayers.
The prayer is for Kabunyan to grant peace during the celebration, for the new couple to
have many children, and for the couple to prosper. Peculiar to this dance is the sprinkling
of grains of rice by a woman dancer in all direction as a symbol of showers of blessings
from God who brought grains of rice for any wedding celebration.
Sakuting
A dance with music produced by the rhythmic licking of the sticks, sakuting is similar to
calisthenics. Dancers have to be in pairs and participate in clicking the sticks. It needs
practice and mastery to avoid any mis-coordination that light result in injury.
Pakawkaw
The pakawkaw dance makes use of bamboo tubes and bamboo flips to produce music. It
was first danced in the olden days when people journeyed in search for wild animals in the
woods. The dancers follow one another to form a single line. Later, the pakawkaw is
performed to start a ritual to call for good spirits and then performed after a ritual to rive
bad spirits.
It is played by striking the pakawkaw in one’s hand to produce music. In some

municipalities like Paracelis, the pakawkaw is now made by sets to complete tenor, bass
and soprano. In Paracelis, it is referred as papiw, abiw or balimbing. In other places is
termed liplipak.
Sadngi Kawayan
126
Revision No. 01
Page 127 of 137
This could be a dance with any combination of varied ethnic steps with bamboo musical
instruments such as gabil (labil, labin), abistong (aberraw), paiw, kolisteng, tabbatab,
dongadong, diw-as, ilaleng, or tongali.
Da-ing
Men and women debate on an issue while doing grapevine steps and chanting. It could
also be an alternate expression of their feelings of love to entertain others and at the same
time enjoy dancing. Here, males knit their hands together on their shoulders to form a semi-
circle. Another semi-circle behind the males is formed by the female dancers but their
hands knit together at their backs.
A lead man starts the chant then chorused by the rest as they move in grapevine steps
and bodies bending in a circular direction. The lead woman responds through a chant
and chorused by the others as they also do the grapevine steps, moving in a circular
direction.
Dallok
Dallok is also another way of debating while dancing. The female dancers hold hands to
form a line facing the male dancers. Males chant together led by one. While chanting,
they all meet at the middle executing the hop-bend-raise steps. Chanting all together,
they walk backward uniformly to their former positions. Mastery of the chanting is important
to have uniformity in executing the steps
Digdigwi
This is similar to the dallok as to position and purpose. It only varies a little in the steps as it all
depends upon the chanted phrases. The chanting always starts with the words, “Digdigwi,
digdigwi ...”
Donglalaan
This is a dance common among the tribes in the western parts of Besao (Kinali) who claim
the dance originated from the ethnic tribes of Abra. The male dancers with their hands knit
together at their backs face the women dancers with their hands knit together at their
backs, too. As they all chant, they grapevine to the right then to the left to their original
position. As the chorus is chanted, the two groups meet forward to meet at center then
back with the chorus. “Hey, donglas di donglalaan dayta, ehem.”
Balassibasem
The dancers follow the same position with that of the digdigwi with similar steps. In this
dance, the uniformity of the steps is dependent on the mastery and force in chanting the
lines for the debate and the chorus which goes. “Innas balalaginnas, o innas, o
127
Revision No. 01
Page 128 of 137
innas; Balasibasem, o innas, o innas”. Originally, this dance puts ladies and gentlemen
together to make wise pairing among them while chanting.
__________________________
Author is the College Vice President of the MPSPC and chair of the Igorot Global
Organization-Philippines Education Committee. The article above was presented during
the 5th IGO consultation at St. Louis, Missouri, USA, July 1-4, 2004.
N.B. The above article appeared in the December 2005 issue of Lang-ay Magazine
published by the provincial government of Mountain Province in cooperation with the
association of Provincial Executives (APEX). On 17 November 2013, Dr. Caridad Bomas-ang
Fiar-od passed away due to a lingering illness. Igorot Cordillera BIMAAK Europe (ICBE)
would like to thank Dr. Joy Fiar-od Dicdican, Xaverine Fiar-od and their other siblings for
granting permission to post their mother’s article in the ICBE website. (25 June 2014, Y. Belen)
By this time, you will already be able to complete the puzzle task. Go ahead and finish your
work.
Time to check the answers!
128
Revision No. 01
Page 129 of 137
https://lh3.googleusercontent.com/qtKhmarHajMm8V0MDnCrR_Irb7ihEqUay4jZCG7AbAb2lbH0L0a_NU50njxLCV
S4LwVK3aM=s151
129
Revision No. 01
Page 130 of 137
EXPLAIN
A. To learn about indigenous languages and the importance of preserving and

revitalizing them, read the following articles:
https://en.unesco.org/courier/2019-1/indigenous-languages-knowledge-and-hope
https://unesdoc.unesco.org/ark:/48223/pf0000374030
https://www.sunstar.com.ph/article/1794934/Baguio/Local-News/Cordillera-supports-
protection-of-indigenous-languages
B. Watch the TED Talk video: Why Indigenous Languages Matter and What We Can Do
to Save Them
ELABORATE
Time to learn one of the famous songs in the Cordillera. Read on.
‘LAYAD NEN SIKHAFAN’: CORDILLERA’S MOST POPULAR SONG

by ANATALIA MAGKACHI-SABOY, EdD
(May/June 1993, Cordillera Tangguyob)
[Note: Dr. Saboy was a Regional Music Supervisor of what is now known as DepEd-CAR.
She had four years of rigorous training in music at the UP Conservatory of Music, and had
conducted the first four-part choral rendition of “Layad nen Sikhafan” in Bontoc, Mountain
Province sometime in the early 1970s. — Scott Magkachi Saboy]
130
Revision No. 01
Page 131 of 137
Contemporary researches on Cordillera Not all of these Cordillera songs in the

musicology reveal that even before the textbooks found their way to the hearts of
Spanish colonizers set foot on Philippine Filipinos because with Western Culture
soil, the aboriginal inhabitants of what is spreading fast throughout the country,
now known as the Cordillera Region had love and pride in the country’s indigenous
their own pristine culture, alive with native songs were relegated into the
songs and dances. However, it was only background in favor of American or
during the early years of American Western music. The renaissance of
Occupation of the Philippines that indigenous Filipino music came after the
Cordillera songs found their way to the Philippines was granted its political
written documents now available to independence on July 4, 1946. The
students of musicology. nationalization of the country’s
educational curriculum helped rekindle
Among the earliest documentary studies
the Filipino’s pride in their culture and
on Cordillera music was conducted by an
Filipino indigenous songs began to
American couple, Mr. and Mrs. Fay
dominate the songs sang and taught in
Cooper Cole who recorded Tingguian
the schools.
songs which were later examined,
analyzed and notated by Albert Gale, an Yet, it must also be admitted that the
American musicologist of the University of songs brought in by our western colonizers
Chicago. Subsequently, an educator, the have influenced Cordillera bards and
late Alfredo Pacyaya of Sagada and an warblers. An example of this is the song,
American anthropologist, Fred Eggan, “Nan Layad Nen Sikhafan” (hereinafter,
made special recording of Sagada songs “Layad” – sms), which is facetiously
which we also notated for posterity. known as the “Bontoc Cordillera Hymn”
for having originated and having been
Later, researches were undertaken by
widely sang in Bontoc.
American and Filipino educators on the
different Cordillera songs which found Among the most popular Cordillera songs
also their inclusion in the early textbooks today, “Layad,” curiously, is a native song
on Philippine music. A number of these with a foreign melody. In 1976, while this
songs were notated and are found in the writer was teaching in the Mt. Province
Progressive Music Series textbooks in Comprehensive High School, she
Philippine grade and intermediate stumbled upon a song in an American
schools up to the Commonwealth Period hymnal whose melody was strikingly
of the Republic. similar to that of the melody of the
popular Bontoc song “Layad.” This song in
the hymnal was captioned “There is
131
Revision No. 01
Page 132 of 137
Beauty All Around” with music attributed boosting songs, were sang to the tune of
to J.H. McNaughton (1863) notated in “Layad.”
four voices.
It is to be stressed, at this juncture, that the
With some modifications in the melody of “Layad Nen Sikhafan,” is not,
composition to suit the lyrics and slurs of indigenously Cordilleran. But like other
the Bontoc version, this writer taught the ethnic songs sang in the region, this
four-voiced song to her school choir popular Bontoc ethnic song has given
which she had organized. For the first time, additional color and historicity to the
“Layad” was sung in four voices to the eclectic culture that the Philippines today
delight of the Bontoc folk. owns as a result of years of acculturation.
“Layad” is an accomplished love song. Nan layad nen likhatan/sikhafan,

This is the reason why it is intimately and
Tet-eway sikhab.
heartily sang by people of different ages
– from the grade school children to the Layad ay nen likhatan,
ageing parents fading into the twilight of
their lives. The lyricist is not known but its Nar-os cha am-in.
authorship is generally credited to the late Seg-ang yangkhay nan wad-ay
Timothy D. Chaokas, a native Bontoc
educator who rose to become one of the Sik-a et achi mampay
colorful political leaders of the old Yangag kasin ta angnen
Mountain Province, serving as Provincial
Secretary and later as Vice Governor of Nar-os cha am-in.
the old Mt. Province.
San enta nen fowekhan
The song was popularized by a Bontoc
Ad-im ngen semken
singer, Pedro Chinalpan who had it
recorded in phonograph discs in the San enta nen pachangan
1960s while working as bus driver of the
Nar-os cha am-in.
Dangwa Transportation Company.
Sik-a et achi mampay
Since then, many parodies were
produced by enterprising Cordillera Em e-gay sin-sinmek na
Singers. Some of the guerilla songs of the
Sampay taynan si Ama
New People’s Army (NPA) an Cordillera
People’s Liberation Army (CPLA), which Nar-os cha am-in.
were composed to suit their morale-
Tak-en mo naimwasan
132
Revision No. 01
Page 133 of 137
Sumeg-ang ka man
Ta kasin ta lebnayen
San layad ta’y chuwa.
San layad ta’y chad-ama
Wed-wedcha’s fangonenta
Ta’t mampay men-among ta
Omafong ta’y chuwa.
Refrain:
(Sang only as a refrain after the third

stanza)
Layad ta, chad-ama
Ento pay kasin cha-chi
Nar-os cha am-in.
* In my interview with Mrs. Mary Peckley

Irving, a native of Bontoc, she opened
that the lyrics actually came from the pen
of a certain Mr. Oakes, also an yFontok. –
sms
133
COURSE LEARNING PACKETS Document Code FM-STL-013
Saint Louis University Revision No. 01
School of Teacher Education and Liberal Arts Effectivity June 07, 2021
Page 134 of 137
To analyze, research on the English version of the song provided above. Then
analyze, discuss and explain the content and meaning of the song.
https://lh3.googleusercontent.com/k-xHBkrj3EEe6SngiQtChLzkmDh-lYMKBZ3-
RPL4Xt3vaoauvKqY9fLmABCMQJgGt0EsCzM=s151
EVALUATE
A. Song and/or dance interpretation
B. Final integrated task: Brochure on IP Culture Preservation

Indigenous Peoples Knowledge and Culture Preservation
I. Output
To culminate our course, this is a moment to gather all of your realizations
and ideals that were spurred through our learning together. Incorporate all of
these wonderful thoughts in creating your own brochure. Make it as an
embodiment of your cause for cultural preservation.
II. Rationale
With the onset of technology, social media as well as the open access to a
myriad of information including archives on indigenous knowledge and culture,
there are great chances of misinformation and misinterpretation that can possibly
lead to the decay of the genuineness of the indigenous peoples’ way of life. So,
we are urged to responsibly curate a brochure that will manifest our positive take
on culture preservation.
III. Materials
Lecture Notes
Sample Brochures

Kindly refer to the directions given. In cases that you have questions, you
are welcome to reach out to your course facilitator for clarifications.
1. Construct your own theme (statement) that expresses your assertion on the
preservation of a specific indigenous knowledge and culture of one Philippine IP/
ICC. Feature this statement on the cover page of your brochure. You are free to
add graphics and photos according to your sense of creativity.
134
Page 135 of 137
2. Fill the second, third, and fourth pages of your brochures with materials that will
reinforce the message of your theme. So, all in all, your brochure should have four
(4) pages. The first one is intended as your cover page.
3. Check this link to have an inspiration on how to create your own brochure. This
has several samples dealing with various topics.
United Nations Department of Economic and Social Affairs

Indigenous Peoples (Brochures)
https://www.un.org/development/desa/indigenouspeoples/uncategorized/20
17/06/brochures/
4. Plan on how you want to construct your output. You may wish to collect articles,
photographs, or font styles depending on how you want to present your work.
5. Remember to responsibly cite your sources. Include a list of your references. For
images and direct quotations, you may place the citation below the borrowed
material.
6. Consider these free websites too in making your brochures. Of course, aside
from these, you can still use Microsoft Word and Microsoft Publisher in
accomplishing the task.
a. Venngage https://venngage.com/features/Brochure-Maker
b. Be Funky https://www.befunky.com/features/brochure-maker/
c. My Creative Shop https://www.mycreativeshop.com/brochure-
maker.html
d. Flip Snack https://www.flipsnack.com/digital-brochure
e. Vis Me https://www.visme.co/brochure-maker/
f. PS Print https://www.psprint.com/design-templates/brochures/
g. Foto Jet https://www.fotojet.com/features/graphic-
design/brochure.html
7. Review your work several times before submission.
8. Make sure to save your works in PDF so as to preserve the design, content, and
format of your final output.
V. Evaluation Tool
Your output will be scored using the rubric below.
135
Page 136 of 137
136
Page 137 of 137
References:
Cordillera. (n.d.). Retrieved from
http://www.seasite.niu.edu/tagalog/cynthia/philippine_dances_cordillera.htm
Fiar-od, C. (2014). Ethnic dances in Mountain Province. Retrieved from Igorot Cordillera
BIMAAK Europe website https://www.icbe.eu/mprovince-articles/677-ethnic-
dances-in-mountain-province
Saboy, S. (n. d.). ‘Layad Nen Sikhafan’: Cordillera’s most popular song. Retrieved from
Call of Nature website https://tuvyan.com/cordilleran-cultures/mountain-
province/layad-nen-sikhafan-cordilleras-most-popular-song/
Photos
Lakay Gangaoan of dap-ay Bilig. Sagada, Mountain Province, 1936, by Eduardo

Masferré. (2015). Retrieved from
https://www.mutualart.com/Artwork/Sagada/F09712AB9BFAE3C8
Kinding Sindaw presents Maranao epic in dramatic storytelling. (2014). Retrieved from The
FilAm website https://thefilam.net/archives/14191
Medina, R. (2011). The island of the painted ones. Retrieved from Vigattin Tourism website
https://www.vigattintourism.com/tourism/articles/Indigenous-Arts-and-Crafts
Pdf
Langill, S. (1999). Indigenous knowledge: A resource kit for sustainable development
researchers in dryland. Retrieved from
https://pdfs.semanticscholar.org/27a0/5aa2af036890b0fa04fe533e29cab6696f6c.p
df
Indigenous Knowledge, Peoples and Sustainable Practice. (2002). Retrieved from

http://www.unesco.org/new/fileadmin/MULTIMEDIA/HQ/SC/pdf/sc_LINKS-
art%20EGEC.pdf
Indigenous people’s ethnic minorities and poverty reduction. (2002). Retrieved from
https://think-asia.org/bitstream/handle/11540/2965/indigenous-peoples-
philippines.pdf?sequence=1
Cariño, J. (2012). Country technical notes on indigenous peoples’ issues. Retrieved from
https://www.ifad.org/documents/38714170/40224860/philippines_ctn.pdf/ae0faa4a
-2b65-4026-8d42-219db776c50d
United Nations. (2009). State of the world’s indigenous peoples. Retrieved from
https://www.un.org/esa/socdev/unpfii/documents/SOWIP/en/SOWIP_web.pdf
137

GPIC Course Learning Packet

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

GPIC Course Learning Packet

Uploaded by

Copyright:

Available Formats

MODULE IN

PHILIPPINE INDIGENOUS COMMUNITIES

SCHOOL OF TEACHER EDUCATION AND LIBERAL ARTS

I. Course Title: PHILIPPINE INDIGENOUS COMMUNITIES

II. Course Overview

This course aims to deepen students' awareness, appreciation, and recognition of

B. Course Learning Outcomes

At the end of the course, you are expected to:

1. exhibit awareness of the indigenous knowledge systems and practices, free

C. Module and Unit Topics

This course on Philippine Indigenous Communities is the response of the university to

Module 1 consists of topics focusing on the identity and history of indigenous

Module 2 focuses on the historical injustices suffered by IPS specifically on the

III. Course Study Guide

c. Read and analyze the contributions made by your classmates in the

Chapter IV: Code of Discipline

Sec. 8. Defaming any student, teacher, personnel, or university authority or his

1st violation: Warning/Reprimand to Suspension

1st violation: Warning with invalidation of grade

● Included in the forms of cheating are the following:

Commission of any of these will mean zero credit.

III. Study Schedule

Week Topic Learning Outcomes Activities

MODULE 1: Identity and History of indigenous Communities in the Philippines

A. Read the following articles:

3. Distinguish the indigenous Studies/Education into

5. Phil. Ethnographic Map

B. Watch this video:

10 THINGS TO KNOW ABOUT

A. Read Molintas, J., 2004.

Watch the following video

Group reporting on the

MODULE 2: Historical Injustice Against Indigenous Communities in the

Week 4-5 1. Evaluate how cases of historical Engage: What if activity

Explain: 1. Discussion on the

2. Watch videos on historical

plight of the IPs

Evaluate: Teacher-made Quiz

Prelim Integrated Activity:

Week 6: Prelim Examination

MODULE 3: IP Laws in the Philippines

Explore: Read about the legal

1. Introduction to Human Rights:

Explain: Read the following

1. Indigenous Peoples in the

2. The Philippine Indigenous

Peoples’ Struggle for Land and

Elaborate: Analyze the issues

Evaluate: Teacher-made Quiz

UNIT 2: Free, Prior, and Informed Consent (FPIC)

Week 4-5 1. Explain the importance of Engage: Answer preliminary

1. definitions of FPIC key

3. Collaborate with classmates in Explain: Take a look at the

2. recent FPIC developments in

Analyze examples of FPIC cases

Evaluate: Teacher-made Quiz

Midterm Integrated Task:

Week 6: Midterm Exam

MODULE 4: Indigenous Knowledge Systems and Practices, Values , and Arts of

UNIT 1: IIndigenous Knowledge System and Practices of IPs in CAR

knowledge forms. knowledge

2. Determine the role of ICCs and Explain: IKSP of CAR ICCs/IPs

4. Discuss the place of the