BAGUIO CITY NATIONAL HIGH SCHOOL

11 HUMSS-C (Group 5)

The Cordilleran Responses to Misinformation: A Case Study on Media

Activism

Heizelle Lipago Viernes

Frentzell Bantulo Adiwang
Jamie Pearl Galiom Binwag
Ryla Rita Guiniden Paquito

03/06/2024
 INTRODUCTION

Misinformation about Cordilleran cultures has always been a problem to Cordillerans in

both offline and online platforms. This study will show you how Misinformation about Igorot
cultures may affect people. Specifically, social media posts that are offensive to Igorots and self-
learning materials that are mistakenly reproduced without undergoing quality assurance at the
DepEd division office affects young learners in Philippines and how will Media Activists respond on
these issues.

BACKGROUND OF THE STUDY

As technology rises, more and more people are now active in social media because of the
widely availability of gadgets. (Ufuophu and Agobami, 2012) observe that Information and
Communications Technology (ICT) include internet, satellite, cable data transmission and
computer assisted equipment but the most widely used media mediums by individuals of all ages
being print and electronic media (Wahab et al. 2017). Because of easier access of people to online
platforms they are learning new knowledge because media provides some information and can
also be number one source of news online.

50 percent of Internet users surveyed said that they hear about the latest news via social media
before ever hearing about it on a news station (Martin, N. 2018). Many individuals have their own
gadgets leading them to interact more to social media, and now social media are the most used
platform in the internet. Falsehood diffused significantly farther, faster, deeper, and more broadly
than the truth in all categories of information (Martin, N. 2018). Because of technology
advancements everything is now automatic making it very easy in accessing thru out the media
and it may lead to spreading wrong information not only to news but also false information about
cultures.

Two things are clear. One, there are more capabilities to consume a variety of media content,
from streaming videos to reading niche newsletters and blogs. Two, people worldwide have grown
accustomed to the habit of consuming content types across the border and from a variety of
sources. But the scary part is that people are naturally prone to trust the transparency of the
content they consume rather than taking a step back and evaluating the source prior to diving into
the contents (Fowler, G. 2022)-making it very hard for many people on which to should they
believe or in identifying what is really a trustworthy and reliable source. Most people only look at
the transparency without knowing accuracy source rather than understanding the content critically.
Well some people may have lack in critiquing skills in evaluating the credibility of the sources that
they read or watch online.

According to Tuquero, L. 2022, majority or 51% of Filipinos find it difficult to spot fake news on
television, radio, or social media while 48% find it easy to spot which is true, according to the
results of a Social Weather Stations (SWS) survey held in December 2021 and released on Friday
night, February 25. All the result shows that most Filipinos are prone in believing wrong
information due to their lack of comprehending which source is true.
Misleading information on culture refers to disseminated false information about their cultural
practices, beliefs, traditions, or identities that can shape how individuals perceive and understand
each individual cultures. Cultural intolerance may arise when individuals or groups confront new or
differing values, beliefs, norms, expressive symbols, practices, or artifacts (Kennedy, V.) that
creates perceptions that form stereotyping, cultural biases, and discrimination. Rumors,
misinformation, disinformation, and mal-information are common challenges confronting media of
all types. It is, however, worse in the case of digital media, especially on social media platforms
(Muhammed, S., Matew, S. 2022).

The issue of the misinformation of Cordillera cultures has always been a problem to Cordillerans in
both offline and online platforms. In news articles, social media posts specifically in Facebook and
many more. It was March 2020 when the COVID-19 Pandemic in the Philippines started and
schools were shut down. Though in the same month and year, distance learning started to
continue education while ensuring the safety of everyone. During the distance learning, the
education department said one of its modules that contained erroneous information on indigenous
groups was "mistakenly reproduced in good faith," adding that they do not condone discrimination
(Deiparine, 2021). DepEd recently came under fire for a wrong portrayal of Igorots in its learning
materials in Nueva Vizcaya. In a statement, the agency said an internal probe on the resource in
question showed that it was still under quality assurance check but had slipped through production
by some school staff. DepEd in October 2020 launched its error watch initiative for the public to
forward mistakes they spot on its resources, as officials admit that they were still adjusting to the
new learning setup as a result of the pandemic.

“We will never tolerate any form of discrimination,” said Undersecretary for Curriculum and
Instruction Diosdado San Antonio in a phone interview with the Manila Bulletin. “We promote
diversity when we teach and we always remind our people to always respect and treat all human
beings with dignity,” he added. They then have clarified that the modules that were used as study
material by students during the pandemic was still a draft and does not promote discrimination to
the Igorot people. (Malipot, 2021).

On July 21, 2020 the Department of Education said Tuesday a learning material was taken back
because it contained discriminatory remarks against Igorot people of the Cordillera region and
issued a correction on the matter. Education Undersecretary Diosdado San Antonio explained that
the material was an activity sheet that was produced and used by a teacher from a school in the
Cagayan Valley region. “It was reproduced by the teacher even though it did not undergo quality
assurance at the DepEd division office… It was immediately withdrawn and corrected,” San
Antonio told ABS-CBN News. San Antonio also clarified that the material was only used in the
particular school, contrary to claims on social media that it was used nationwide, though San
Antonio said that only around 50 learners were involved in this mistakenly reproduced self-learning
materials. In a separate statement, the DepEd said it “does not tolerate discrimination based on
race, gender, age, religion or sexual orientation.” it also said, “The department is committed to do
its part to eliminate discriminatory practices in schools and offices,” adding that mechanisms are in
place for the agency to police such acts within its ranks. In October, the DepEd launched formal
channels where the public could report errors found in its learning materials. DepEd had to switch
to the use of modules for the shift to remote learning as in-person classes are still barred while the
COVID-19 pandemic persists. (Bernardo, Perez, 2021).

Another case, Jane Cadalig was attending a seminar when she introduced herself as an Igorot to
one of her fellow participants. But the response she got was this: “Igorot ka? Hindi halata (Are you
an Igorot? It doesn’t show).” (Quitasol, K., 2021) - Jane Cadalig, A 39-year-old from Sagada in
Mountain Province. She is a community paper editor in Baguio who attended a seminar wherein
she introduced herself as one of the Igorot Community, after she introduced herself as an Igorot,
she had heard comments among the other members of the said seminar that she does not look
like an Igorot. Cadalig believed that it was an offensive comment.
Some other cases, People from the Mountains of Cordillera have often encountered many
comments like May mga buntot kayo? (Do you have tails?) or being called as “mga taga bundok”
because of some reasons that Cordillera is a mountainously place. Another comment that the
Igorot encounter is “bat ang puputi niyo, diba mga maiitim kayo?” or “hindi ba kulot mga buhok
niyo?”

According to University of the Philippines (UP) Baguio professor Ruth Molitas Tindaan, who
teaches language, literature and the arts. In her paper, “Recreating Igorot identity in diaspora,”
published online by South East Asia Research on Jan. 5, Tindaan studied modern “construction of
identity” and “visual self-representation” of indigenous Igorot from the Cordillera who have migra-
ted to the United Kingdom. She conducted the research from 2015 to 2017 under the doctoral
studies program of the UP System (Quitasol, K. 2021). In her book it was discussed on how the
Igorot People have been encountering discrimination among the other Filipinos who are migrant in
the United Kingdom. Tindaan shared all the perceptions and impressions of non-Igorot (low-
landers) to the Igorot People. According to Tindaan, these perceptions reflected the descriptions of
the London newspapers in 1912 during the Shakespeare’s England Exhibition that Igorots were
“barbarians from the mountainous district of the Philippine islands.”

Media activism, which describes communicative action on media technologies that seeks to
collectively address a problem. Media allow people to distribute a wide range of information
related to contentious issues by creating and sharing content, for both known and unknown
individuals. It has, therefore, become far more important to understand what motivates people to
create and share information regarding contentious issues (Chon and Park, 2019).

The digital age has transformed how we approach cultural activism. Social media, in particular,
has emerged as a powerful tool for marginalized and indigenous communities to share their
stories and challenges globally (Lim, N. 2023). It plays a crucial form where Indigenous People
has the speech of freedom especially to those places are limited or restricted from their rights. In a
world increasingly dominated by digital interactions, their active engagement raises intriguing
questions about the role of social media in preserving cultures, fostering connectivity, and
amplifying indigenous voices, the digital age has enabled these communities to share their stories,
engage in activism, and connect with global audience all while remaining anonymous (Mika,
2024). We are now living in digital era wherein online platforms such as social media plays a
crucial role in gaining new knowledge and learning new information. Through these online
platforms it is also one of the ways wherein Indigenous People amplify insights about their culture
and also voice out their stories advocating their rights, empowering Indigenous People.

Crafting powerful messages and narratives for cultural causes is essential. Utilizing captivating
visuals and storytelling is instrumental in resonating with a larger audience. Establishing a
community around a cause and maintaining consistent engagement with followers can greatly
enhance the effectiveness of a campaign. For instance, employing vibrant imagery and personal
anecdotes in social media content has heightened audience involvement and compassion.

However, social media activism faces obstacles. Challenges such as misinformation, digital
surveillance, and the echo chamber effect, where messages remain confined within specific
groups, present notable hurdles. Overcoming these obstacles demands strategic planning and a
comprehensive approach to ensure messages transcend existing supporters.

A hashtag #proud_to_be_an_igorot_challenge went viral throughout the media (Facebook)

meaning collective term that refers to different Indigenous groups in the Philippines Cordillera
region which responses to all misinterpretation among the Igorot Community. Through a rhetorical
analysis of five publicly available Facebook posts that used the hashtag, as well as interviews with
five self-identifying Igorot social media users, I posit that #proud_to_be_an_igorot_challenge is a
rhetorical invention, or more precisely, an argument or enthymeme, that responds to exigencies
such as controversy, bigotry, prejudice, stereotyping, and discrimination. (Tatcho, O. 2024)- The
media became a platform for self-identifying Igorots on social media to assert their pride in their
cultural identity and challenge negative perceptions or treatment. It all started when the DepEd
released a learning material containing offensive words that describe the Igorot.

Conceptual Framework

Figure 1. Schematic diagram

 The conceptual framework shows that the participants could be a male or female Media
Activist and is currently living in Baguio City. The process of this study is an open ended interview
about how they address or respond to any misinformation about Igorot cultures.

The media has become a source of information and also became a channel of the
Indigenous People in voicing out their point of view, addressing misinformation about their culture
making indigenous media activists have determination in addressing misinformation about the
cultures in the Cordillera. Through this, it helps these Indigenous activists in knowing their purpose
in addressing such situations. It shows the relevance of addressing misinformation through media
that will shape the perceptions of the people.

Statement of the Problem

The Cordilleran region known for its many cultures and unique socio political is dealing a
rising problem about misinformation of the cultures in the Cordillera. With media activism playing a
big role in shaping a public discussion, its crucial to look into how people in Cordillera are reacting
to false information.

In general, the study aims to answer the questions:

1. How does misinformation influence indigenous activism in social media?

Specifically, this study aims to answer the following:

1. How does misinformation affect one's understanding about their culture in the Cordillera?

2. How do misinformation about Cordilleran cultures and people are addressed by Cordillerans?

Importance of the study

The importance of the study is to address misinformation about the cultures of Indigenous
People in the Cordillera. It shows how ethical media activism considerations to the Indigenous
People for this particular research to Cordillerans to use information to give insight and to
understand the cultures in the Cordillera.

Scope and delimitation

This study limits its coverage within Baguio City to ensure depth and relevance.

This study will concentrate on recent instances of misinformation to maintain timeliness and
relevance. The main respondents will be those who are indigenous activists that came from the
different provinces in Cordillera that is currently living in Baguio City.

METHODOLOGY
Research design
For this study, the case study methodology is based on structured interviews. The research
questions " why" and “how” questions that seek to determine their experiences in responding to
misinformation about the cultures in the Cordillera.

Locale of the Study

The study will be conducted in Baguio City. There is no specific location since in conducting
this study, the researchers will have to rely on referrals from people who knows someone that is
an indigenous media activist or the researchers will find Indigenous media activists who are
currently living in Baguio City themselves

Respondents of the study

The respondents of the study are Indigenous media activists from the different provinces in
the Cordillera that are currently living in Baguio City.

Data collection method/generation

Interview will be used to gather data needed for this study. To capture the exact details
given by the participants, voice recording will also be used. Before conducting the research,
consent form will be filled out by the participants.

Data Collection Instruments

Questionnaires

1. How do you respond to misinformation in the media about the cultures in the Cordillera?
2. How did you face the challenges in addressing misinformation about your culture in your
province in the Cordillera?
3. Why did you become an indigenous media activist?

Treatment of Data
Individual interview will be conducted in order to keep gathered data confidential. Data
gathered will remain confidential. Descriptive analysis will be used to answer the research
problems in this study.

Statement of ethical considerations

Free prior and informed consent (FPIC), a principle under the Indigenous Peoples Rights
Act (RA 8371) highlighting the right of indigenous peoples/indigenous cultural communities in
granting consent prior to the conduct of a study within their ancestral domains. The principle of
Free, Prior and Informed Consent (FPIC) refers to the right of indigenous peoples to give or
withhold their consent for any action that would affect their lands, territories or rights. "Free" means
that indigenous peoples' consent cannot be given under force or threat. This law recognizes,
protects, and promotes the rights of indigenous cultural communities and indigenous peoples
(ICCs/IPs).