Value and Education

1. Northern Luzon
2. Cordillera Region
3. Central and Southern Luzon
4. Mindanao

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 Final Term Requirements
Mandatory Readings :

1. Understanding the Lumads – Final Paper

2. Case study:

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Core Values of Law Enforcement Units
P – rofessionalism
R – espect
I - ntegrity
D – edication
E – xcellence

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Define the terms
What is a Value?
An idea where people consider as important or
worthwhile.
What is an Education?
Etymologically, the word "Education" is derived from the
Latin words "educare" and "educere". Educare refers to
"to bring up' or "to nourish", whereas the word
'educere" means to "to bring forth" or "to draw out".
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Education Represents a Deliberate
Process to Develop a Desirable State
of Mind

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Northern Luzon
Ibanag
Records showed that the Ibanags gave their children opportunity
to learn. At age seven, they are expected to go to school and be
taught (Gatan 1981:62). In their value system, marriage was
seriously considered by the Ibanags. Gatan highlighted that
marriage for Ibanags became a merger not only of the husband
and wife but their respective families as well (Ibid:71). The
literature displayed that elderly counsel was greatly sought by the
Ibanags before embarking on major decisions.

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1. "Education is the realization of the self.
2. "Education is something which makes a man self-reliant and
selfless".
3. "Education is the manifestation of divine perfection already
existing in man".
4. A close analysis of these definitions reveal the following:
Human personality has different facets -physical, mental,
social and spiritual. It is the task of education to ensure
harmonious and balanced development of these innate power
of an individual by providing a nurturant and conducive
environment for their growth and development.
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Who is an educated Person?

First of all, the individual who is educated shall care

about valuable things involved and he shall achieve
relevant standards. We would not call a person educated
who knows about science but cares nothing for truth, or
who regards it merely as a means to get certain benefits-
that it can give to make life comfortable.

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 Value and Education
1. Northern Luzon
2. Cordillera Region
3. Central and Southern Luzon
4. Mindanao

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Ivatan : Value and Education
Indigenous peoples like Ivatans had a traditional concept of
education such as house building, boat-making, farming, fishing and
handicrafts (Hornedo 1982:81). Hornedo cited that many Ivatans went
to Manila after high school to traverse the path of teaching (Ibid:357).
They went back to Batanes to practice their career. Literature clearly
showed that the Ivatans, in comparison to other IPs, had high literacy
(Ibid:77). In times of conflict, Hornedo claimed, that the female
Ivatans had a crucial role to play in maintaining their food production,
ensure provision at home (Ibid:54). This portrayed that the role of
women in society was to help perpetuate the economic status of the
entire family or society.
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Gaddang: Value and Education
Literature exhibited that educational status was another
source of power among the Gaddangs. The person with high
education was highly regarded in society (Andres 2005:14).
Female Gaddangs were viewed in a traditional way of being
submissive to males in particular to their fathers (Ibid:48). Also,
mutual respect between men and women was highly encouraged
(Ibid). Marriage, on the other hand, had a particular function in
society. Similar to Ibanags, it merged not only the husband and
wife but their respective families as well. (Ibid).

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Gaddang: Value and Education
Literature exhibited that educational status was another
source of power among the Gaddangs. The person with high
education was highly regarded in society (Andres 2005:14).
Female Gaddangs were viewed in a traditional way of being
submissive to males in particular to their fathers (Ibid:48). Also,
mutual respect between men and women was highly encouraged
(Ibid). Marriage, on the other hand, had a particular function in
society. Similar to Ibanags, it merged not only the husband and
wife but their respective families as well. (Ibid).

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Itawes: Value and education

Itawes
The Itawes tribe bestowed high priority on education.
The family sent their children to all levels of school
(Document on Itawes:n.d.). Report showed that Itawes
had high literacy rate (Ibid).

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IFUGAO: CORDILLERA MODEL
Despite many years of dominance by the U.S.-influenced Philippine formal
educational system, some indigenous communities have managed to maintain
aspects of their cultures, including their learning systems. including those in
which they can develop expertise. Beginning at 10 years of age, Ifugao children
learn skills such as paot as paot (woodcarving), apfor (weaving), topeng (stone
riprapping), and uman (genealogy mapping). During community occasions or
informal family gatherings, the young learn the village norms and mores, their
family histories and genealogies, and local literature and oral traditions. The
learning systems are embedded in highly defined oral traditions and livelihood
activities. Thus, learning becomes relevant as it is made part of the daily
activities where needs, entertainment, and cultural enrichment are addressed.

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 Central Luzon and Southern Luzon areas:
Value and Education
Mangyan
Records showed the Mangyans only reached grades 1 and 2 (Helbling and Schult 2004:
102). The low turnout of students was caused by an alleged exploitation. He
contended that there was an abuse of the Mangyan school children to work as laborers
of superintendent and Tagalog settlers (Ibid:103).
Furthermore, among the Hanunuo Mangyans, the problems were lack of teachers and
schools (De La Paz 1968:57). Far location of the school from the community.
Fortunately, the Catholic and Protestant Missionaries and Peace Corp Volunteers
pushed for Hanunuo’s education (Ibid:57-59). Pamaytayan Primary School was
established in 1967 for Hanunuo Mangyans. For grades 1 to 6, they proceeded to Bait
Elementary School. (Katutubo). Discrimination against women, particularly in
participating in debates, was not a new phenomenon for Mangyans. Politics was
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viewed as the sphere of men (Ibid:10).

Batak and Dumagat
Eder elaborated that no school was built exclusively for Batak. The
children were encouraged to attend a school where they could
mingle with lowlanders (Eder 1993:169). The Dumagats, on the
other hand, were illiterate. Their low standard of living could be
attributed to their lack of priority on education. They had a
negative connotation about education. They believed that it was a
threat to their close family ties. Another hindrance was the far
location of the schools. Lack of financial provision also aggravated
the situation of not pursuing education. Basic education for
Dumagats was farming, fishing and hunting. They were also taught
to respect elders, etc.
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 Mindanao: Yakan, Higaonon and Bukidnon
Yakan, Higaonon and Bukidnon The document on Yakan from National
Commission of Indigenous People (NCIP) Library showed that Yakans
were illiterate due to low priority given on education. They focused on
Quranic study (NCIP on Yakan). The literature emphasized that
schoolbuilding facilities and teachers were scarce (Ibid). In Higaonon
community in Bukidnon, there are two public elementary schools, one
in the town proper and another in one of the villages. Secondary
education has to be pursued outside the area (ADB). Biernatzki
mentioned in his article that there was an elementary school in
Kalabugao barrio where the Bukidnon people reside (Biernatizki
1973:17). He continued that the only hurdle was “absenteeism” among
the children (Ibid:17-18).
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Mansaka The article of Limikid showed that there were existing
schools for high school, vocational, and college but the lack of
teachers hindered the learning process of the Mansaka (LImikid
2002:41). One major obstacle was the long distance of the school
from the community of Mansaka. The children were not physically
fit for the long walk to school and lack of food for their lunch (Ibid:
42). Another dilemma was the quality of education jeopardized
because of lack of teachers. Teachers only taught thrice a week
because of distance and they still need to go home to their families.
This resulted in “high illiteracy rate” (Ibid:42). It was a sad reality
that due to illiteracy most of Mansaka were disenfranchised during
elections. (Ibid). Limikid highlighted a patriarchal society among the
Mansaka. Sons were privileged over their daughters in terms of
inheritance (Ibid:8).
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Bagobo and Manuvu Bagobo women were at the bottom
of the socio-political hierarchy as “their role was
confined to house-keeping, tending the farm, and rearing
the children.” Today, women’s roles are reportedly
changing given the realities of a fast-changing world.
(Guardados 2001:11). Manuvu women, on the other hand,
did not participate nor interfere in political matters.
Their role was strictly confined to performing household
chores like child-rearing and tending to the farm, after it
has already been planted with the desired crops by the
men. (Ibid:34)
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Isama
The family, being the basic unit in society, played a very important
role in molding the moral values of every member of the tribe. An
Isama was expected to respect his parents, the datus and elders of
the tribe as well as property, and everything in nature. When cutting
trees, an Isama went through a ritual asking for permission from the
maganito [supernatural beings] believed to be residing in the tree.
Invoking the name of the Magbabaya [god] was also observed. During
the Commonwealth Government of the Americans, a datu was given
the authority to hold someone in contempt of court when he failed
to respect the customary laws of the tribe which were set by the
datu or by the elders of the tribe. (Ibid:77).
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 Kalagan
His prestige depends on his valor in war, benevolence, and justice
towards his subjects as well as the number of slaves and wives he
can sustain. In addition, there remains a strong secessionist
movement that seeks to preserve Islam in the areas. Concerned
with the “independence” of Mindanao from the Christian-
dominated government, the movement initially aimed for self-
rule. Since the idea of secession is not acceptable even among
Muslim politicians, the government grants greater autonomy to
provinces where there is a large Muslim population.

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 Tiduray
Teduray One of the indicators of high vulnerability among the Teduray
is their low educational levels, because of poverty. Many The low
educational levels among the people are aggravated by the absence of
the lack of educational facilities in their mountainous areas and
services needed to harness their productive skills). Low educational
levels are also barriers to effective political participation. There are
no indigenous formal education institutions. Succeeding generations of
are taught by their elders informally, through learning by doing.
However, they have very limited access to quality basic education.
This is because of the lack of facilities like chairs, blackboards, and
lack of rooms for a growing number of children who enter elementary
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school every year.

 Summary
The value system and the status of education of various IPs had
similarities and differences. Some IPs were interested in education
(Ibanag, Ivatans, Itawes and KUlaman Manobos) while others did not
give priority to it (Dumagats, Yakans, Bukidnon). Discovered to have
high literacy rates were Ivatans, Itawes while Mansaka have low literay
rates. The Gaddangs viewed education as a source of power. Common
difficulties among IPs were the following: (1) lack of school facilities
(Mangyans, Yakans), (2) lack of teachers (Mangyans, Yakan, Mansaka),
(3) Far location of school (Mangyans, Dumagat, Mansaka), etc.

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The IPRA law also serves as the basis for the
establishment of indigenous schools. Section
28 of the IPRA law states: “The State shall,
through the National Commission on
Indigenous People (NCIP), provide a
complete, adequate and integrated system of
education, relevant to the needs of the
children and young people of ICCs/IPs.”
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 Literacy Rate of the Filipinos

THE basic literacy rate in Metro Manila, while being the highest, has declined, according to the
latest Functional Literacy, Education and Mass Media Survey (FLEMMS) released by the Philippine
Statistics Authority (PSA). 

Based on the data, the basic literacy rate in the National Capital Region (NCR) or Metro Manila
was at 99.3 percent, lower than the 99.5 percent.

The PSA noted that the literacy rates in 2019 are significantly lower than their corresponding
values in 2013. The basic literacy rate in Cagayan Valley was 96.2 percent, lower than the 97.9
percent in 2013. 
Meanwhile, the data showed that basic literacy rates were higher than their corresponding values
in 2013, at 5-percent significance, in Northern Mindanao and the Davao Region. 

Basic literacy rates in Northern Mindanao improved to 98.188 percent in 2019 from 95.4 percent
in 2013; while the data in Davao region improved to 96.7 percent from 95.2 percent. 
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May 5, 2021 by WHO

CONFIRMED DEATH VACCNES AD

153 738 171 3 217 281 1 047 709 623

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MAY 3, 2021

pLACE TOTAL ACTIVE CASES RECOVERIES DEATH

INFECTION

World 153,500,734 18,751,693 131,532,623 3,216,418

USA 33,180,441 6,765,579 25,823,800 591,062
India 19,925,604 3,413,642 16,293,003 218,959
Brazil 14,754,910 1,068,417 13,278,718 407,775

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In the Philippines, our own indigenous communities live in constant fear. More
than a week after the declaration of the ECQ, this Commission received a
complaint alleging a lack of food provisions among Mangyan ICCs/IPs in some
barangays in Occidental Mindoro due to government-imposed restrictions on
movement. Other members of indigenous communities complain that they
experience difficulty bringing their crops to trading posts due to the
proliferation of checkpoints manned by Philippine National Police (PNP) and
the Armed Forces of the Philippines (AFP) limiting their movement. Some
indigenous farmers have even left their crops to rot because they cannot
transport them. If they cannot sell their products to the market, they will not
be able to afford even the most basic needs. They are, understandably, deeply
concerned on their lack of capacity to address COVID-19.

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ICCS/IPs during the pandemic c19

 As the country works to contain COVID-19 with very

limited test kits and with only the Research Institute
for Tropical Medicine (RITM) and few other testing
centers doing the tests, it is highly unlikely that these
ICCs/IPs will receive these key health services.

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Concerned national agencies and LGUs are
being encouraged to consider the following
in their COVID-19 response for the ICCs/IPs:
LGUs
1)Since the indigenous communities are generally poorer and more
vulnerable than the rest of the population, food supplies or cash
allowance should be provided during the ECQ not only to affected
families in cities and to communities near town or barangay centers, but
also to low-income ICC/IP households especially those in GIDA areas
during the entire community quarantine period. Being the primary
provider of basic services, the LGUs should be at the forefront in
extending food supplies to all affected households and shall prioritize
ICCs/IPs in upland communities who may be lacking food provisions due
to the limited movement
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2) LGUs should prioritize the purchase of IP crops for the
food packs being distributed to affected daily wage
earners and other vulnerable groups during the entire
duration of the ECQ; and

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3. The lack of identification documents must not be a
barrier for members of ICCs/IPs to access LGUs’ socio-
economic assistance and health services especially
during this public emergency.

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DILG

The DILG should closely monitor all LGUs to ensure that

they deliver all the needed socio-economic assistance and
health service during the health crisis and shall not
discriminate against ICCs/IPs in the efforts to extend
economic assistance including the cash assistance under
the social amelioration program and health services to
their constituents.
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DSWD
While we appreciate the efforts of the Department of Social Welfare and
Development (DSWD) to be ICC/IP-inclusive as shown in the inclusion of
thousands of ICC/IP households in the Pantawid Pamilyang Pilipino Program
(4Ps) list, (the list now being used for the social amelioration programs
under the R.A. 11469 or the “Bayanihan to Heal as One Act”), we call on the
agency to undertake safety measures such as the conduct of close
monitoring in targeted indigenous communities to ensure that the cash and
other benefits will reach the targeted ICC/IP beneficiaries.

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PNP AND AFP

The Philippine National Police and Armed Forces of the

Philippines should also ensure the unhampered delivery
of crops from indigenous communities to trading posts
and markets.

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NCIP

The NCIP shall mobilize all its personnel especially those

in the provincial offices and community service centers,
all IPMRs and community-recognized ICC/IP leaders or
elders to closely monitor the situation in indigenous
communities and facilitate assistance by concerned LGUs
and concerned national agencies when needed by
ICCs/IPs;
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 http://w

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