The Indigenous People’s Education will give us an in
depth knowledge on 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
partnership
between
indigenous
communities to design learning programs which serve
them through sustainable community engagement which
guarantees their significant participation.
1. In-depth understanding of Indigenous Culture
in the world and the Philippines in particular.
2. Analyse the context, content and perspective
about the Indigenous Peoples.
3. Determine the contribution of the Indigenous
Peoples in the community.
4. Develop critical and analytical skills with exposure to
Indigenous Peoples communities.
5. Demonstrate
relationship
communities.
the ability to engage in harmonious
with the different indigenous peoples
6. Effectively communicate, using various techniques and
genres, their historical analysis of a particular event or
issue that could help others understand the plight of
indigenous people.
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.
Define Indigenous People
objectively
(Rephrase and cite the source)
What is the relevance of studying
Indigenous people to my personal
growth?
What is the relevance of studying
Indigenous people in relation to my
specific course?
Draw a simple symbol that
represents indigenous people
concept
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.
A group of people or homogenous societies identified
by self-ascription and ascription by others, who have
continuously lived as 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 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.
They are a group of wet-rice
agriculturalists occupying the
mountains in the area of
northern Luzon, Philippines. Igorot
are any of 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 use 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 by 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.
 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.
On the mountains and plateaus of Bukidnon live a number of
ICC collectively known as Bukidnon (from a Bisayan word for
“mountain people”) but who call themselves Higaonon, or
“mountain dwellers.” The mountains and ravines had separated
them from their neighbors, and may account for why many of
their traditions and practices have been maintained. In recent
years, however, the Higaonon are slowly being assimilated into
the prevailing lowland culture.
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.
Among the most remarkable aspects of their
rich culture is the writing system known as
“Mangyan Scripts” that 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.
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.
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 (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
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 sector. 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 interest and
commercial pressures brought up by practices such as mining and agribusiness (MeilasariSugiana, 2018).
 Escalating attacks against Indigenous Peoples’ organisations and human rights defenders, Red-
Tagging and the Criminalization of Indigenous Activists
 They hold vital ancestral knowledge and expertise on how to adapt, mitigate, and reduce climate
and disaster risks.
 Studies shows 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 preservation of indigenous languages also mean 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.
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.”
 https://www.officialgazette.gov.ph/1997/10/29/republic-act-no-8371/
 https://psa.gov.ph/content/indigenous-peoples-ips-1
 https://www.undp.org/philippines/publications/fast-facts-indigenous-peoples-philippines
 https://www.ilo.org/manila/areasofwork/WCMS_402361/lang--
en/index.htm#:~:text=Many%20of%20the%20110%20ethno,unemployment%2C%20underem
ployment%2C%20and%20illiteracy.
 https://chedro1.com/wp-content/uploads/2019/07/CMO-No.-02-Series-of-2019-Integration-
of-Indigenous-peoples-studies-into-the-relevant-Higher-Education-Curricula.pdf
 https://www.pinterest.ph/possiblymayb/identity/
 https://theculturetrip.com/asia/philippines/articles/a-guide-to-the-indigenous-tribes-of-the-
philippines/
 https://www.iwgia.org/en/philippines.html
 https://nomadictribe.com/tribes/the-igorot
 https://www.filipinaslibrary.org.ph/articles/the-lumad-of-mindanao/
 https://interaksyon.philstar.com/politics-issues/2020/08/11/174720/deped-indigenous-groups-day-lumad-
schools/
 https://www.usphsociety.org/2018/08/24/help-preserve-the-art-of-mangyan-scripts-a-philippine-national-
culturetreasure/#:~:text=Mangyan%20refers%20to%20an%20indigenous,Buhid%20Mangyan%20in%20southeastern%
20Mindoro.
 https://mnlop.com.ph/2019/09/11/mangyans-life-and-culture/
 https://en.wikipedia.org/wiki/Aeta_people
 https://www.peoplesoftheworld.org/text?people=Aeta
 https://www.journalijar.com/article/32904/the-struggle-of-philippine-indigenous-peoples/
 https://www.worldbank.org/en/topic/indigenouspeoples
 https://www.thesummitexpress.com/2017/06/first-aeta-up-manila-graduate-norman-king.html