TRIBAL-BASED ENVIRONMENTAL AWARENESS

FOR CONTEXTUALIZING INDIGENOUS PEOPLE

EDUCATION (IPED) LEARNERS’ GRADE 10
SCIENCE LESSONS

PSYCHOLOGY AND EDUCATION: A MULTIDISCIPLINARY JOURNAL

Volume: 16
Pages: 201-211
Document ID: 2024PEMJ1448
DOI: 10.5281/zenodo.10452832
Manuscript Accepted: 12-11-2023
Psych Educ, 2024, 16(2): 201-211, Document ID:2024PEMJ1448, doi:10.5281/zenodo.10452832, ISSN 2822-4353
Research Article

Tribal-Based Environmental Awareness for Contextualizing Indigenous People

Education (IPED) Learners’ Grade 10 Science Lessons
Kristalene Joy Sanchez-Urtil*, Editha E. De Jesus
For affiliations and correspondence, see the last page.
Abstract
This study aimed to determine indigenous environmental awareness and identify the behavioral
practices of conceptual integration in demonstrating actions in terms of biodiversity conservation,
forest management, and solid waste management; it also attempted to contextualize and evaluate the
IDEA lesson exemplar in Grade 10 science lessons. This employed the descriptive multimethod of
research that made use of modified and adapted questionnaires and unstructured interviews. The
participants were the 20 indigenous people who were representing their tribes. It is determined that
the Indigenous people of General Nakar, Quezon, are highly aware in terms of biodiversity
conservation, forest management and solid waste management. It is also observed in their behavioral
practices that are rooted in their Indigenous Knowledge, system, and practices. The localized and
contextualized lesson exemplar is ready for acceptability test and further validation. However, it is
recommended that the local government and other agencies must ensure that laws about
environmental protection and conservation are being implemented and provide more assistance (e.g.,
seminars and training, financial assistance in agriculture, and the like) not only to the Tagalog but
also to Indigenous people. Curriculum planners may include programs to support the teaching and
learning of biodiversity conservation, including forest and solid waste management.

Keywords: biodiversity conservation, contextualization, environmental awareness forest management,

indigenous people education, lesson exemplar, solid waste management

Introduction until present time. They are aware on what is

Environmental awareness is being conscious to our
nature as well as on how to protect it and make
mindful economic choices that will benefits the Earth
rather than hurt it.Puri and Joshi (2017) express that
natural mindfulness is essential for the training that is
highlighted developing a world's general population
that thinks about and stressed over the outright state of
the environment and its connected issues.
Environmental awareness aims to build a world of
concerned individual that cares for the environment.
Human being and the environment itself are
interconnected to each other, there was a saying that
nature does not need - human, but human needs the
nature. Every individual has their own distinction,
characteristic and different cultures that they are
belong to. Indigenous people are said to be our
ancestors, according to the World Bank (n.d.), Native
individuals live in societies and communities that are
culturally different. Their personalities, traditions,
livelihoods, and physical and spiritual well-being are
intricately linked to the land on which they live and the
natural resources on which they depend on.
According to Bayod (2018), aboriginal peoples and
their environments have an intimately interconnected
relationship.The indigenous people are living in areas
rich in biodiversity. These IP’s have their own way of
living, tradition and knowledge that they are practicing
happening on the environment but still they are lack of
proper education. Environmental awareness covers not
only knowing what one has or what s/he can consume
from the nature but knowing how to utilize it properly,
to offer a better solution on how s/he is going to
preserve and protect our environment for the future
use.
On the other hand, some of us have no idea about these
indigenous people existing in the mountainous area of
Quezon Province, wherein they depend their daily
needs on their surrounding environment combatting
for their survival and serenity. Compared to what
others have, the Dumagats do not have anything
however ad libbed things made out from the nature.
Dumagat taken from the words "gubat" (timberland)
and "hubad" (exposed), they are migrants, who
unquestionably do not have perpetual house to remain
in. Dumagats rely upon cultivating, kaingin, paid
work, distributing logs and other woodland wares as
job. Optionally, they depend on fishing, chasing
creatures, gathering crops and other normal bounties
for survival (Escamillas, 2012).
Given these information we can conclude that
Dumagat or Agta probably protect and conserve their
environment through their indigenous knowledge,
system and practices but they might also contribute to
environmental degradation. Gonzaga (2016)
mindfulness is seen as a wonderful advantage in

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Research Article
ecological sphere, according to reports. Data obtained
via education has a huge impact on changing behavior.
Teaching environmental awareness to the future
generation including the aboriginal people will
produce a world that care and act towards
environmental conservation.
However, Espiritu (2017) claim that the Aetas'
consciousness of and loyalty to their indigenous views
makes integration into normal people difficult. Thus, it
is important to determine to what extent the indigenous
people are aware of what is happening to their
surrounding and find their behavioral practices and
actions in conserving the biodiversity including the
forest and maintaining the cleanliness of our
environment. Furthermore, through this, one can be
able to produce a localized and contextualized lesson
exemplar in Science 10.
Research Objectives
This study aimed to synthesize a contextualized lesson
exemplar in Grade 10 Science of the Indigenous
people in General Nakar Quezon.
Specifically, to achieve the following objectives:
1. Determine indigenous environmental awareness in
terms of: 1.1.Biodiversity conservation
1.1 Forest Management; and
1.2 Solid Waste Management.
2. Identify the behavioral practices of conceptual
integration in demonstrating environmental actions
for:
2.1 Biodiversity conservation;
2.2 Forest Management; and
2.3 Solid Waste Management.
3. Contextualize Indigenous People Education (IPEd)
learners’ grade 10 Science lesson using the
information on tribal-based environmental awareness.
4. Evaluate the developed lesson exemplars in grade
10 Science lessons for contextualizing Indigenous
People Education (IPEd) learners.
Methodology
This section presents the research design and statistical
treatment used in the study. Likewise, it identifies the
respondents and the sampling techniques employed.
The validation techniques for instrument and data
gathering complete the procedure utilized.
Sanchez-Urtil & De Jesus
Participants
The respondents of the study were the 36families of
indigenous people living in sitio Masla Barangay
Magsikap General Nakar, Quezon. The respondents
were chosen using cluster and purposive sampling
since they have common cultures and background that
represent their tribes. The tribe of Indigenous people in
Barangay Magsikap located in Northern part of
General Nakar Quezon were chosen according to its
distance to the town proper and accessibility.
Research Design
The study used multiple method both quantitative and
qualitative approach of research. Wherein it seeks to
discover and comprehend the behavioural practices
and environmental awareness of the indigenous people
for the development of a localized and contextualized
lesson exemplar in Grade 10. Those who engage in
this form of inquiry support a way of looking at
research honoring an inductive style, a focus on
individual meaning important in rendering complexity
of situation (Creswell, 2013).
Instrumentation
The questionnaires were constructed by the researcher
and validated to a group of indigenous people that do
not belong to respondents and the experts of this field.
A self made interview questionnaire was constructed
based on review of the related literature and studies. It
consist of five open-ended questions in each sub-
objective while the likert scale questionnaire was
constructed based on the pattern of Turner-Erfort
(1997); Halim et al. (2012) and Salvaña and Arnibal
(2019). It was composed often statetements per sub-
objective.These questionnaires were submitted to the
adviser for some comments and suggestions. The
gathered questionnaires were statistically treated to
find out if all the statements are valid.
In addition to this, interview and vivo coding were
used to better understand and interpret the behavioural
practices of the tribe.The most powerful feature of
interviews in qualitative research is that they provide
the opportunity to learn about what we do not see and
to make alternative explanations about what we see
(Glesne, 2013). In this direction, interviewing is
necessary to learn what we cannot directly observe,
behaviors, situations, emotions, or how people express
the world around them (Merriam, 2014; Patton, 2015).
Data Gathering Procedure
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Research Article
The researcher secured permit first from the Tribal
Center and Development Office (TCD) for the conduct
of this study. After securing permit from TCD the
researcher conducted courtesy appearance to the
Chieftain of the tribe of Barangay Magsikap in
General Nakar, Quezon Province for another approval
needed in the study. Upon approval, the conducts of
surveys with the respondents were scheduled. The
researcher herself administered and retrieved the
questionnaires to ensure the efficient data collection.
The researchers also directly interviewed the
respondents to better understand and to discover their
behavioural practices. All gathered data were tallied,
analyzed, interpreted and statistically treated.In
addition to these interviews was aided by audio
recorder, and field diary or notes for better
understanding of the gathered data.
Results and Discussion
This chapter presents the research results covering
environmental awareness of indigenous people,
behavioral practices of conceptual integration in
demonstrating environmental actions and develops a
lesson exemplar in Grade 10 science lessons through a
comprehensive analysis and interpretation of gathered
data shown using tabular presentations and is analyzed
statistically.
Table 1. Indigenous Environmental Awareness in
Biodiversity Conservation
Table 1 presents the weighted mean distribution on
Sanchez-Urtil & De Jesus
environmental awareness of the indigenous people in
terms of biodiversity conservation.
Based on the table, respondents are highly aware on
conserving biodiversity, to conserve biodiversity
effectively, indigenous people need empowerment and
recognition of their knowledge and practices acquired
the highest weighted mean of 3.95 but the statement
we need a holistic and modern knowledge to conserve
the biodiversity in sustainable way got the lowest
weighted mean of 3.55.
As a whole, the indigenous people in terms of
biodiversity conservation are highly aware with the
average weighted mean of 3.83. This connotes that the
indigenous people of Sitio Maksa Barangay Magsikap
are aware in sustaining the biodiversity and to give
them right to ownership can really help them in
protecting the wildlife, this also show that they are
open to the modern knowledge but still want to
preserved their own knowledge and practices in taking
care off the environment.
Gandile, Tessema, and Nake (2015) underlined that
preserving our culture is the same as protecting our
biodiversity.Our IK to protect animals and plants was
lost as a result of the loss of our culture to conserve
nature, and when a community's tradition to preserve
nature is lost, generation after generation inherits it
(that is, there is no proper passover of our conservation
custom to new generations), resulting in the loss of our
natural resources, including biodiversity.
Table 2 on the succeeding page shows the weighted
mean distribution on environmental awareness of the
indigenous people in terms of forest management.
Based on the table, the respondents are highly aware in
managing the forest. Rainforests are the world’s most
biologically diverse ecosystems and family members
should be involved in maintaining the beauty of the
forest are the statement got the highest weighted mean
of 3.95. On the other hand, the idea about the
Philippine constitution states that the government’s
primary duty is to protect the right of the people to a
healthy ecology and maintaining the forest can reduce
the effect of climate change attained the lowest
weighted mean of 3.70.
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Research Article
Table 2. Indigenous Environmental Awareness in Table 3. Indigenous Environmental Awareness in
Forest Management Solid Waste Management
As a whole, the indigenous people in terms of forest
management are highly aware with the average
weighted mean of 3.81. This indicates that almost of
the indigenous people of Sitio Maksa Barangay San
Marcelino are highly aware in governing and keeping
the forest. According to IFAD (2014) and Garnett et
al. (2018), indigenous peoples may play a critical role
in the protection and sustainable management of
natural resources. This includes the forest and other
resources found in environment. Indigenous peoples
(IPs) have long internalized and institutionalized their
love, care, preservation, and conservation of their
communal forest since it is important to them (Garcia
& Naganag 2014).
Table 3 on the succeeding page displays the weighted
mean distribution on the environmental awareness of
indigenous people in terms of solid waste
management. Based on the table, the respondents are
highly aware in solid waste management. Teaching
waste management in school is important got highest
3.95 weighted mean.
Sanchez-Urtil & De Jesus
Meanwhile, the statement there is a community leader
that ensures solid waste management policy is
properly implemented attained the 3.30 lowest
weighted mean. As a whole, the indigemous people of
Sitio Maksa, Brgy. San Marcelino are highly aware
with an average weighted mean of 3.79 in handling
and m a n a g i n g the s o l i d w a s t e in t h e i r
community.Indigenous people have historically been
cooperating to clean their environment, and for that
matter, manage wastes generated. It is clear that
indigenous waste management systems are only visible
in small-scale decentralized systems where valuable
waste products are reused, recycled, and recovered
(Kosoe, Diawuo & Osumanu, 2019).
The following tables reveal different behavioural
practices of the indigenous people in terms of
biodiversity conservation, forest management and
solid waste management. The open codes are initially
done to unearth the process, concepts, and values
embedded in the participants’ responses, their voices
regarding the topics are captured through in vivo
coding.
Theme 1: Protecting andMaintaining theEcosystem
Diversity
Conserving biodiversity is everyone’s responsibility,
keeping the biodiversity is keeping the lives of various
life forms including humans. The selected participants
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Research Article
shared their views and practices in maintaining our
bioversity
Sub-theme 1. Indigenous Environmental
Conservation towards Ecosystem Diversity
Table 4. Indigenous Behavioral Practices in
Conserving the Biodiversity
As shown in the table 4, the general behavioural
practices and needs of of the indigenous people of
Sitio Maksa, Barangay Magsikap these includes the
following: sustaining healthy and rich environment,
conservation of cultural taboo, preservation of the
ancestral domain, respect varied life forms, keep the
connection from the local government and other
agency and lastly the nagtatanim, gumagabay at may
pag- uusap (NGP). One of the Dumagats or
Remontados shared a comprehensive response
Dito naman sa amin ay kuwan ahh! Sa usapin ng
biodiversity dito sa amin ay siguro medyo mayaman
pa ung aming kagubatan dito…talagang iniingatan
namin ito lalo na yung mga lugar na pinagmumulan
Sanchez-Urtil & De Jesus
ng patubig pero, ang nangyayri nga ay ang
pumapasok na galing sa labas o yung mga puti and
tawag namin sa kanila ay basta na laang sila
kumukuha ng mga puno kung ano ano sa bundok ng
walang pahitulot na galing sa mga katutubo. (c1,R5)
Sa katutubo ay lahat ay sagrado ang lahat ng nasa
gubat ay saagrado dahil sa kultura ng katutubo iyan
ay lahat ay nilikha ni ‘’Makadepert”. Ibig sabihin
silang lahat ay may buhay. Kung sa kuwan ay may
nonliving things at living things sa katutubo lahat ay
may buhay pati bato.Ay halimbawa nga sapa o kaya
ay sa ilog ang mga ugbon o mumunting anak na nasa
pugad pa’y huwag ninyong pakialaman at para sila ay
mabuhay din ng kanila sila rin nman ay may buhay rin
tulad natin na ito naman ay sakop ng IKSP na tinuturo
diyan sa paaralan.(c2,R5)
At iyun ay sa kasaliukuyan ay pinapangalagaan pa rin
naming lahat at sanaang mga kabataan naming
katutubo kahit sa kina apo apuhan pa namin ay makita
pa rin iyun na mayroong katutubo at nandiyan ang
aming ancestral domain na masasabi talaga nila na
kanila iyong lupa na pinangalagaan namin sa
mahabang panahon. (c3,R5)
Nirerespto po namin ang lahat ng may buhay… mapa
iyan ay puno, hayop, halaman o ano mang nilikha.
(c4,R1)
Ay totoo laang ay kuwan ahh maganda siguro ay
magkaroon ng pag uusap yong katutubo at tsaka yong
ahensya ng gobyerno… siguro may mga organisasyon
na tumutulong para mapalago yang kagubatan
nandiyan ang DENR masama sama mag usap kasama
ang mga katutubo at iplano talaaga kung papaano
yong tama sa tamang pamamaraan at igalang din
yong paraan… mabigyan din sana ng tulong financial
o mga kagamitan na pang agrikultura. (c5,R5)
Ay kamiy nag uusap usap sa mga pinagbabawal, kami
po ay may nakatalaga sa mga ganayan…at minsay po
sinasaway nila pinag sasabihin.At sasabihin sa kanila
na huwag putulin ang mga puno at halaman (c6,R3)
This showed that the indigenous community still
having their healthy and rich biodiversity but we
cannot omit the fact that some of us Tagalog or they
called us Puti is getting and consuming what they have
without any permission from this indigenous people
who guarding biodiversity in a thousand years. They
also respect and preserve the bioversity by conserving
their cultural taboo, some of the mention above are the
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following: kalaw, kulasisi, manaplos (kind of birds),
narra, alamasiga, pugahan, balete (kind of trees) and
other forest that can be found in General Nakar. To
maintain and protect their biodiversity the common
actions that they were doing are they keep on planting
trees take care off it until in grows, they discussed the
different issues and assigned committee that will
assure the protection of the wild life as well as they
keep guiding and teaching their offspring the IKSP or
the Indigenous Knowledge, System and Practices.
Indigenous peoples, according to Russell, et al. (2015),
play a critical role in renewing their natural resources
as well as their ancestral ecosystems and systems.
Furthermore, according to Salvaa and Arnibal (2019),
indigenous peoples frequently live in areas rich in
minerals and natural resources, and as a result, they
have in-depth, diverse, and regionally rooted
knowledge systems of the natural world.
Theme 2: Managing the Forest in a Sustainable
Behavior
Moreover, as part of the rich culture and environment
of the indigenous people right management of the
forest is one of way of maintaining the biodiversity.
Sub-theme 2. Indigenous People as the Keeper of
the Forest
Table 5. Indigenous behavioral practices in keeping
the Forest
Sanchez-Urtil & De Jesus
As table 5 revealed, the behavioural practices and the
significance of forest to indigenous people of Sitio
Maksa, Barangay Magsikap these consist of the
succeeding codes planting of fruit bearing and fruitless
trees, reasonable cutting down of trees, eager to plant
more, appreciate the importance of forest, guarding the
forest, selective kaingin system. To quote:
Opo.maydoon mga prutas.. Yang kakaw, rambutan,
kamansi, langka ay kaya ako nagtanim mapapagkunan
din ng pagkain tsaka pag nagbagyo pangharang yan
mag tanim ng talisay… para mapanatili ang sariwang
hangin (c1R9)
Oo mga lawaan, mahogany, narra rattan, balolo at
banaba
Ay oo naman at ginamit naming dito sa bahay... yung
iba naman mga tuyo ng kahoy ay ginagamit naming
panggatong (c2R1)
Oo, lalo na rin po para mas mamulat pa ang mga
mata ng bata na mahalaga ang pagtatanim ng puno at
mahalaga ang pag aalaga ng kagubatan. (c3R2)
Napakaarami,pagkain, gamot, ahh ano pa siguro yong
malinis hangin tapos ay sa usapin ng kalamidad ay
natutulungn kami ng kalikasan nariyan na yong aming
palengke, nariyan na yong aming ospital, nariyan na
yong aming pinagkukunan ng kabuhyan, lahat na
siguro ay nariyaan sa bundok ang aming lahat na
pangangailangan (c4R4)
Naagkakaroon din kami ng pag iko-ikot sa aming mga
kagubatan upang bantayan ito. (c5R2)
At mayrron din nman na hindi mo pwedeng pagkunan,
hindi pwedeng kaingin, hindi mo pwedeng kunan ng
mga puno dahil iyan ay pinapangalagaan ng
komunidad. (C6R2)
This indicated that the indigenous peple of Sitio
Maksa, Brgy. Magsikap has sustainably manage their
forest planting trees, keeping it from trespassers,
consuming only what they just need and replacing
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those tress that they cut down. The mention trees that
Table 6. Indigenous Behavioral Practices in
they had planted were: cacao, langka, guyabano,
Managing the SWM
rambutan (fruit bearing trees); balobo, banaba, narra,
lauan, mahogany, rattan some plants like cassava or
kamote, ube and other plants that they can eat. Some
of these plants and trees use them to replace the trees
that they cut down.

According to Garcia and Naganag (2014), the IPs are

the true forest guardians. They are fairly
knowledgeable about tree species, including its uses,
characteristics, and propagation. They can tell if a fruit
or a flower is edible. Knowing what each tree is used
for minimizes indiscriminate cutting and allows them
to determine when a tree is ready to be harvested. The
forest provides a playground, a relaxation place, and a
training ground for forest survival for the IPs. It means
that the indigenous people are more knowledgeable
when it comes to the forest management. Their
conservation concept is integrated with their
indigenous knowledge, system and practices. IKSP The following code covers the, burrying rather than
covers wide practices and knowledge of IPs especially burning, solve the community's issue and manage the
in taking care off the forest.
More over as one of their practices is the kaingin
sytem however like in other area in the Philippine they
use selective kaingin which is common among the IPs
.According to Garcia and Naganag (2014)'s research,
the Manobo of Cordillera region conduct selective
kaingin, in which community members do not
introduce kangin anywhere in the wooded area. There
are several areas that have been recognized as being
suitable for the kaingin. These areas have been found
to be fertile, with less undergrowth, vines, and are not
stony.
Theme 3: Dealing with the Solid Waste Material
Generated solid waste material and improper disposal
of it are one of the most common problems around the
world. Even these IPs experiencing this kind of
problem but since they have greater love and care for
the environment these IPs follow rules and regulation
in keeping their surrounding clean
Sub-theme 3. Practical ways of managing the Solid
Waste Material (SWM)
plastic trash, implementing the waste segregration and
teaching solid waste management is a must. These
affirmed by the following participants:
Yun naman po mga plastic ay nilalagay sa isang
lalagyan at binabaon namin hindi na namin ito
sinusunog at bukod sa bawal ay dibaga at sabi itoy
nakakasira ng ano ah yang ozone layer nga ba iyon..
yang sa hangin pati.. wala po ditong kolektor pero
nagbabaon nga po (c1R1).
Ay meron po, ay siguro nga po ay yung tamang pag
tatatapon ng basura, kulang pa sakaalaman (R1)
Oo, Nabubulok- pingbalatan ng gulay, dahon, bunot,
bao, Pwedeng eresiklo- bote yun naming mga
n a b u b u l o k ay n i l a l a g a y n a min g sa mga
halaman,halimba yung lagayan ng zonrox ginagawa
nming taniman ng halaman ,sa plastic ay yang balat
ng sabon, shampoo, chichiriya. (c3R8)
Ay yun na nga mag memeting, nag papaalalahanan tas
pag ka minsan ay nagkakroon kami ng sama samang
pamumulot tas isisilid laang sa mga sako at tsaka
nilalagay namin dun sa ginawa naming butas na
lalagyan ng plastic (c3R3).
Ay diyan po sa school tinuturo nga po naming ang
tamang pag tatapon nag basura at pag nag uusap-
usap (c4R1).

As table 6 presented the practices and actions of the
indigenous people of Sitio Maksa, Brgy. Magsikap
towards solid waste management.
Sanchez-Urtil & De Jesus
This means that the community of indigenous people
in Sitio Maksa, Brgy. Magsikap dispose more plastic
like everybody else, they separate the biodegradables,
non-biodegradable and recyclable material such as
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peeled of vegetables and fruits, leaves of trees, coconut
husk and coconut shell (biodegradable), plastic like
sachet of toyo, suka and shampoo, plastic bag,
wrapped of candies and junk foods (non-bio-
degradable), plastic bottle like softdrinks, gallons and
empty can (recyclable). They tend to bury those plastic
in the specific area in their community because there is
no garbage collector, on the other hand the
biodegradable waste material were use as fertilizer in
their plant while the empthy can and bottles were sold
to the junkshop and some it were used as pot or water
tumbler. Proper waste disposal, imposed self-
discipline and insufficient information are their most
common problems that the local government and other
agencies should meet. But despite the facts, these
Indigenous people keep on trying to maintain the
cleanliness in their surrounding through simple actions
like teaching in the school and in their own home the
importance of solid waste management, doing a clean
up drive in their community and giving reminders to
members who forgot the needs to maintain proper
sanitation in their community.
For instance, McGregor (2010) reiterated the
following concepts as technical operating instructions
which contrasted with oral tradition are still prominent
in First Nation communities. Nations should adopt
their own criteria for waste management that reflect
their own values, beliefs and cultural traditions. There
is a larger demand for waste management education
and awareness. Children and teenagers should be the
focus of such education since they will teach adults in
their communities. Education, both traditional and
cultural, will be crucial. Effective and effective solid
waste management programs may benefit the
community in a variety of ways, including the
economic development possibilities (e.g. recycling,
social responsibility, elder/youth mentorship, and
employment). The non-aboriginals continue to dump
the rubbish on aboriginal territories, which is a
significant issue. Many nations do not have the policy
and regulatory structures in place to deal with this
pervasive and troubling problem. In this circumstance,
everyone should pay a greater attention to properly
managing solid waste and keeping the surroundings
clean in environmentally friendly manner.
Conclusion
This section presents the summary of the study
conducted. This also presents the findings derived
from the analysis and interpretation of the results.
Moreover, this imparts the conclusions framed and the
recommendations thereafter.
Sanchez-Urtil & De Jesus
Based on the findings of the study, the following
conclusions were drawn: (1) The participants who
represent the tribe of indigenous people in General
Nakar, Quezon generally have a high consciousness in
conserving biodiversity, keeping the forest in a
sustainable way, and managing solid waste material.
(2) The participants show comprehensive
environmental practices in conserving the diversity of
the ecosystem including the forest as well as in
managing the solid waste in viable ways that are
proven and observed in their behavioural customs and
can be seen in their daily lives. (3) The localized and
contextualized lesson exemplar is ready for
acceptability test and further validation.
Based on the co n clu si o n s, the fo llo win g
recommendations are offered:
(1) The developed lesson exemplar may be subjected
to the test of effectiveness. (2) Future and follow-up
studies might be conducted using an increased number
of participants and in different localities. (3) Teachers
may strengthen lessons about biodiversity
conservation and its subtopics to promote
environmental awareness and actions towards
sustainable development. (4) Students should involved
more in any activities related to environmental
education. (5) Curriculum planners may include
programs to support the teaching and learning of
biodiversity conservation including forest and solid
waste management. (6) Local government and other
agencies must ensure that laws about environmental
protection and conservation are being implemented
and provide more assistance (e.g. seminars and
trainings, financial assistance in agriculture, and the
like) not only to the Tagalog but also to Indigenous
people.
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Affiliations and Corresponding Information
Kristalene Joy Sanchez-Urtil
Atimonan National Comprehensive High School
Department of Education – Philippines
Editha E. De Jesus
Southern Luzon State University
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