Indigenous People

The Indigenous People’s Education will give us an in-depth knowledge of the situation as well as the
issues, problems, challenges, and opportunities faced by the Indigenous People. It enables us to
engage with indigenous communities based on their respective educational and social contexts. One
way of establishing institutionalized partnerships between indigenous communities is to design
learning programs that serve them through sustainable community engagement which guarantees
their significant participation.

CHED MEMORANDUM ORDER: No.2, S. 2019

Subject: Integration of the Indigenous Peoples’ (IP) Studies/Education into the relevant
higher education curricula – for the primary purpose of addressing issues concerning IPs’
Communities such as poverty and human rights abuses, as stipulated in RA 10908 or an “Act
of Mandating the integration of Filipino-Muslim and IPs History, Culture and Identity in the
study of Philippine History in both Basic and Higher Education;” and RA 8371 or the
“Indigenous Peoples Rights’ Act (IPRA) of 1997” which affirms IP rights to ancestral domains,
self-governance and empowerment, social justice, human rights, and rights to cultural
identity.
IPRA 1997 - Indigenous Peoples’ Rights Act of 1997
▪ SECTION 1. Short Title. — This Act shall be known as “The Indigenous Peoples’ Rights
Act of 1997”.
▪ SECTION 2. Declaration of State Policies. — The State shall recognize and promote all
the rights of Indigenous Cultural Communities/Indigenous Peoples (ICCs/IPs) . . .
a) The State shall recognize and promote the rights of ICCs/IPs within the framework
of national unity and development;
b) The State shall protect the rights of ICCs/IPs to their ancestral domains to ensure
their economic, social, and cultural well-being and shall recognize the applicability of
customary laws governing property rights or relations in determining the ownership and
extent of ancestral domain;
c) The State shall recognize, respect, and protect the rights of ICCs/IPs to preserve and
develop their cultures, traditions, and institutions. It shall consider these rights in the
formulation of national laws and policies;
d) The State shall guarantee that members of the ICCs/IPs regardless of sex, shall
equally enjoy the full measure of human rights and freedoms without distinction or
discrimination;
e) The State shall take measures, with the participation of the ICCs/IPs concerned, to
protect their rights and guarantee respect for their cultural integrity, and to ensure that
members of the ICCs/IPs benefit on an equal footing from the rights and opportunities
which national laws and regulations grant to other members of the population; and
f) The State recognizes its obligations to respond to the strong expression of the
ICCs/IPs for cultural integrity by assuring maximum ICC/IP participation in the direction of
education, health, as well as other services of ICCs/IPs, in order to render such services more
responsive to the needs and desires of these communities.
Towards these ends, the State shall institute and establish the necessary mechanisms to
enforce and guarantee the realization of these rights, taking into consideration their
customs, traditions, values, beliefs, interests and institutions, and to adopt and implement
measures to protect their rights to their ancestral domains.
IPs in the Philippines
A group of people or homogenous societies identified by self-ascription and ascription by
others, who have continuously lived as an organized community on communally bounded
and defined territory, and who have, under claims of ownership since time immemorial,
occupied, possessed customs, tradition, and other distinctive cultural traits, or who have,
through resistance to political, social and cultural inroads of colonization, non-indigenous
religions, and culture, become historically differentiated from the majority of Filipinos.

The Philippines is a culturally diverse country with an estimated 14- 17 million Indigenous
Peoples (IPs) belonging to 110 ethno-linguistic groups. They are mainly concentrated in
Northern Luzon (Cordillera Administrative Region, 33%) and Mindanao (61%), with some
groups in the Visayas area. The Philippine Constitution, in recognition of this diversity and
under the framework of national unity and development, mandates state recognition,
protection, promotion, and fulfillment of the rights of Indigenous Peoples. Further, Republic
Act 8371, also known as the “Indigenous Peoples Rights Act” (1997, IPRA), recognized the
right of IPs to manage their ancestral domains; it has become the cornerstone of current
national policy on IPs.
The Igorot, Lumad and Mangyan
The indigenous groups in the mountains of northern Luzon are collectively known as Igorot,
while the groups on the southern island of Mindanao are collectively called Lumad. There
are smaller groups collectively known as Mangyan in the central islands, and even smaller
and scattered groups in the central islands and Luzon, including several groups of hunter-
gatherers in transition.
Indigenous Peoples in the Philippines have retained much of their traditional, pre-colonial
culture, social institutions and living practices. In general, they live in geographically isolated
areas with lack of access to basic social services and few opportunities for major economic
activities, education or political participation. In contrast, commercially valuable natural
resources such as minerals, forests and rivers are found mainly in their areas, which makes
them continuously vulnerable to aggression against development and land grabbing.
THE IGOROT
They are a group of wet-rice agriculturalists occupying the mountains in the
area of northern Luzon, Philippines. Igorot are any of the various ethnic
groups in the mountains of this region, all of whom keep their traditional
religion and way of life. Some live in the tropical forests of the foothills, but
most live in rugged grassland and pine forest zones higher up. They
numbered about 1.5 million in the early 21st century and the main identified
groups are Bontoc, Ibaloi, Ifugao, Isneg, Kalinga, and Kankanaey. Agricultural
terracing and farming are their principal means of livelihood. Their main
cultivation is rice. They cultivate sweet potatoes too. They used to raise pigs
and chickens, primarily for the numerous rituals and sacrifices. The Igorot
live in small hamlets scattered among the rice terraces. Traditional houses
were composed of wooden floors, windowless walls, and pyramidal thatch
roofs. They are elevated from the ground by trunks. The inhabitants used
removable staircases that were hoisted up at night to protect the family
inside.

THE LUMAD
In 1986, fifteen of the more than eighteen ICC in Mindanao adopted the
term lumad, a Bisayan word for “native” or “indigenous,” to distinguish
themselves from the Christians and Muslims in Mindanao. Republic Act
6734, enacted during Corazon Aquino’s time, used the term to differentiate
these ethnic communities from the Bangsamoro people.
Lumad are non-Muslim or non-Christian, although “the orientation of their
cultural developments … appears to be toward the Muslim groups”
(Jocano, 1998). The anthropologist Felipe Landa Jocano stresses that “in
most cases, language is the only differentiating element in ethnic cultures,
particularly among those which occupy adjacent and contiguous territory.”
The lumad who live within the southern highland ranges are swidden
farmers, and practice little trade. Like many of its neighbors, Bagobo
society is ruled by a class of warriors known as magani or bagani. The
Bagobo’s elaborate dress and personal adornment are well known among
anthropologists. The T’boli and Teduray are also known for their baskets,
trinkets, bracelets, and earrings made of brass. The T’boli’s t’nalak are
prized fabrics believed to be inspired by the dreams of the woman weavers.
The Mandaya, Agusan Manobo, and Ata share numerous cultural traits and
social institutions such as in clothing and religious rituals. They practice
slash-and-burn farming and trade with neighbors. Warriors, headed by the
datu, are greatly valued and respected.
The Mandaya, Agusan Manobo, and Ata share numerous cultural traits and
social institutions such as in clothing and religious rituals. They practice
slash-and-burn farming and trade with neighbors. Warriors, headed by the
datu, are greatly valued and respected.

THE MANGYAN
Mangyan is the generic name for the eight indigenous groups found on
the island of Mindoro, southwest of the island of Luzon, the Philippines,
each with its own tribal name, language, and customs. The total population
maybe around 280,000, but official statistics are difficult to determine
under the conditions of remote areas, reclusive tribal groups and some
having little if any outside world contact.
The ethnic groups of the island, from north to south, are Iraya, Alangan,
Tadyawan, Tawbuid (called Batangan by lowlanders on the west of the
island), Buhid, and Hanunoo. An additional group on the south coast is
labeled Ratagnon. They appear to intermarry with lowlanders. The group is
known on the east of Mindoro as Bangon may be a subgroup of Tawbuid,
as they speak the ‘western’ dialect of that language. They also have a kind
of poetry which is called the Ambahan. Mangyans lived in peaceful societies as
compared to the head-hunting tribes of North Luzon and the brave defiant warrior
tribes of the South. Social scientists theorized that some societies become
peaceful because their system of norms and values reward peaceful behavior but
disapprove of aggressive and impulsive behaviors.

Among the most remarkable aspects of their rich culture is the writing
system known as “Mangyan Scripts” which remains in use by the Hanunuo
and Buhid Mangyan in southeastern Mindoro. The Scripts are among the
last surviving examples of a writing system that was once used in the pre-
Hispanic Philippines.
Mangyan is mainly subsistence agriculturalists, planting a variety of sweet
potato, upland (dry cultivation) rice, and taro. They also trap small animals
and wild pigs. Many who live in close contact with lowland Filipinos sell
cash crops such as bananas and ginger.
THE AETA
The Aeta (Ayta /ˈaɪtə/ EYE-tə), Agta, or Dumagat, are collective terms for
several Filipino indigenous peoples who live in various parts of the island
of Luzon in the Philippines. They are considered to be part of
the Negrito ethnic groups and share common physical characteristics of
dark skin tones, short statures, curly to Afro-textured hair, and a higher
frequency of naturally lighter hair colour (blondism) relative to the general
population. They are thought to be among the earliest inhabitants of the
Philippines, preceding the Austronesian migrations. The Aetas live in the
northern part of the Philippines on the island of Luzon. Historians and
anthropologists debate precisely when and how they migrated here, the
consensus being that they crossed from the island of Borneo between 20 and 30
thousand years ago, using a land bridge that was partially covered by water
around 5,000 years ago — the remaining part of which is now the island of
Palawan. Whatever the migration path was, they are without doubt among the
first — if not the first — inhabitants of the Philippines. One area of that country
where the Aetas had lived for thousands of years was Mount Pinatubo. An active
volcano, it erupted in June of 1991. The eruption was one of the worst in history
and was devastating to the nearby Aeta population. Around a quarter of a million
people lost their homes — many of them Aetas. Although the Filipinos are still
cleaning up the ash to this day, the Aetas have long since re-settled in urban areas
of Luzon. It is doubtful they will ever return to their former homeland.

Traditionally, Aetas are hunting and gathering indigenous people. They’re actually
among the most skilled when it comes to jungle survival – they are even able to
make use of plants as herbal medicine and possess tools and weapons. While
they’re nomadic, they are able to build temporary houses made of sticks.

Issues concerning the Philippine Indigenous Communities

• Despite the abundance of natural resources around them, the indigenous peoples (IPs) in
the Philippines, like their global counterparts, are ranked among the poorest and most
disadvantaged sectors. They are deprived of rights and opportunities to develop
capacities to cope with the fast-changing social, economic, and political environment.
• Many of the 110 ethno-linguistic indigenous groups in the Philippines experience
discrimination, degradation of resource bases, and armed conflict. IP communities,
generally located in distinct ancestral territories, have high rates of unemployment,
underemployment, and illiteracy. While their socio-economic, cultural, and spiritual lives
revolve around their ancestral domains, indigenous peoples see their ownership of land
shrinking and disregarded.
• Climate change is the greatest challenge facing humanity today. Its effects, however, are
disproportionately distributed, in particular affecting vulnerable and socially marginalized
population groups. Indigenous peoples are among the first to face the direct impacts of
 global warming on the ecosystems or landscapes they inhabit, owing also to their
dependence upon, and close relationship with the environment and its resources.
• Indigenous people across the globe have engaged in a constant struggle to take control
of natural resources and land against intrusion by external developers, state interests,
and commercial pressures brought up by practices such as mining and agribusiness
(Meilasari-Sugiana, 2018).
• Escalating attacks against Indigenous Peoples’ organizations and human rights defenders,
Red-Tagging, and the Criminalization of Indigenous Activists
SIGNIFICANT ROLE AND PLACE OF THE IPS IN THE FILIPINO COMMUNITY
▪ They hold vital ancestral knowledge and expertise on how to adapt, mitigate, and reduce
climate and disaster risks.
▪ Studies show that forests and ecosystems that are better kept are found in Indigenous
territories, which means that the Indigenous Peoples have been practicing
sustainable practices for environmental management and development. Conserving unique
biodiversity relies on the knowledge, innovations, and practices of indigenous and local
communities who live in direct contact with nature.
▪ Their history, culture, arts, and way of living are proof of evidence that we have our own.
▪ The significance of the preservation of indigenous languages also means the preservation of
traditional knowledge on the climate, medicine, hydrology, business, and astronomy. There
are indigenous peoples in the Philippines who believe that the invocation of the right words
or phrases can call rain or heal ailments. Language is the filament through which the blood of
the culture flows.
TRENDING IPS
MANILA, Philippines - BA Behavioral Science graduate Norman King
has recently made history after becoming the first Aeta to graduate
from the University of the Philippines Manila (UP Manila). During
the university’s 108th Commencement Exercises held on
Wednesday, June 21 at the Philippine International Convention
Center, King received his diploma wearing a bahag or g-string, his
tribe’s traditional attire.

“Nung umakyat ako ng stage, I’m doing this not simply

because for show-off. No it’s not. It’s a matter of
representation ng mga Aeta,” King explained.
Becoming the first Aeta to graduate from UP Manila wasn’t an
easy feat for King. In fact, the scholar flunked Math five times.
-“Maraming adjustments, di ko kinakahiya na madalas ako
bumagsak noon sa Math,” King recounted.
On June 30, 2020, Joeffrey Mambucon, "Joeff" to his friends, finally achieved
more than he thought he could at age 31.

He graduated from medical school with two distinctions.

Joeff received the Dean’s Special Award for Research and the Dean’s Special
Award for advocacy, inclusiveness, and equity as First Tigwahanon-Manobo
LaSallian MD.

The new doctor hails from the Philippine's indigenous tribe called Lumad.

On the same day, he posted on Facebook a message thanking his professors and
mentors at the De La Salle Medical and Health Sciences Institute in (DLSMHSI)
Dasmarinas, Cavite.

He honored his mother and late father in his message "To my mother, siblings, and
to my late Datu Father who is already in heaven, this is for all of us.

"Mama and Papa, you know how much my heart beats for both of you always value
the importance of education."

Joeff did not forget to acknowledge the support of his tribe: "To my fellow
tribesmen who make me feel like a celebrity every time I come home bringing me lots
of food such as sweet potatoes, cassavas, native chicken, and exotic foods that I love,
together, this milestone is our success.”

Sources:

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