INGENIOUS SCHOOL FOR INDIGENOUS PEOPLE A CONSOLIDATED STUDY ABOUT BUILDING SCHOOL INFRASTRUCTURE FOR NATIVE PEOPLE.

INGENIOUS SCHOOL FOR INDIGENOUS PEOPLE: A CONSOLIDATED STUDY
ABOUT BUILDING SCHOOL INFRASTRUCTURE FOR NATIVE PEOPLE.

In Partial Fulfillment
Of the Requirements in the Subject

Social Science 11
Sprinkler

A Literature Research
Presented to the

Institute of Computing and Engineering
Proponents

CARO, ROEDELYN
LAPIZ, MYKA

MAMAC, JENNELYN
MORA, FIONA ISABELLE
PUNUNCILLON, SHAWN MICHAEL

ELSON HUESCA
ADVISER

JUNE 5, 2020

INTRODUCTION
Education plays a vital role in acquiring skills and knowledge of a person. It
helps to expand one’s vision and develop awareness of the current situations in
which we are situated. School serves as our place for proper education. Also,
schools that are in good condition are important in shaping student’s mentality in
order to achieve expected academic results (Development Bank of Latin America,
2016). Thus, engineers play a huge role into such necessity because it is their duty
to design, supervise and consider potential hazards before its implementation in
order to foster invention and innovation that is essential to support international
competitive industries. In addition, mentioned in the study of Fernandez (2017), the
role of engineers also includes understanding of history, culture, values and bring
these aspects into current and future generations.
Unfortunately, not everyone has the access to education due to poverty,
disharmony, difficult geographic location, and lack of infrastructure. Challenges like
these are commonly faced by indigenous communities. On the other hand, education
can be of risk to cultural preservation as it can alter one’s perspective of culture and
beliefs. Furthermore, this literature review aims to present the problems faced by
indigenous people in Philippines regarding their culture and education, the rights
implemented for them and solutions that address their situation.

Indigenous People
Indigenous people are communities that live within a territory and inheritors of

cultures that reflects their environment and way of living. In the study of Hanemann
(2005), indigenous people are characterized as small populations that possess their
own culture, languages, traditions, beliefs, and have self-identify as indigenous. They

are also known in some places as the first people, native people or aboriginal people
and tribal people who descended and identified as original inhabitants of a region
(Cultural Survival Group, n.d.). The essence of culture defines an indigenous
individual so it is important for them to maintain their practices in order to strengthen
and preserve their identity.

According to United Nations Development Programme (UNDP) (2014), there
is an estimated number of more than 370 million indigenous people spread across
90 countries around the world. The highest number of indigenous population is
located in Asia and Pacific for about 70% of worldwide population, followed by Africa
for about 16.3%, 11.5% live in Latin America and Caribbean and 0.1% are located in
Europe and Central Asia (Cultural Survival, n.d.). In spite of the fact that they make
up 5% of the worldwide population yet are considered as poor and most vulnerable.

In Philippines, there is an estimated number of 14-17 million Indigenous
People (IPs) population. The largest population is mostly located in Mindanao with
some groups in Visayas area (61%) while 33% were based in Northern Luzon
particularly in Cordillera Administrative Region (UNDP, 2014). IP communities are
concentrated in the provinces of Cordillera, Bontoc, Sagada, Ifugao, and Southern
Kalinga. A significant population can also be found in Cagayan Valley, Caraballo
Range, Sierra Madre Range, Zambales Range, and the Island Groups of Mindoro,
Negros, Panay and Palawan. In Mindanao, IP settlements are scattered in the
provinces of Davao, Cotabato, Sultan Kudarat, Zamboanga, Maguindanao, Agusan
del Sur, Agusan del Norte, Misamis Oriental and Bukidnon. In the ARMM region,
where close to 61% of the population is indigenous (Philippines Statistic Authority,
2004). The identified 13 Islamized ethno-linguistic groups and 18 non-Muslim Lumad
groups living in the area. The Islamized groups are the Maranao, Maguindanao,

Tausug, Kalagan, Sangil, Ilanun/Iranun, Palibugan, Yakan, Sama, Badjao,
Jumamapun, Palawanon and Molbog. The non-Islamized groups, on the other hand,
include the Subanen, Manobo, B'laan, T'boli, Mandaya, Mansaka, Tiruray, Higaonon,
Bagobo, Bukidnon, Tagakaolo, Banwaon, Dibabawon, Talaandig, Mamanua, and
Manguangan (Minority Rights Group, 2020).

However, despite of their cultural differences, indigenous people share
common problems in terms of their services and privileges as indigenous people.
Indigenous peoples commonly live in mountainous areas of the country which makes
it hard for both indigenous people and government in reaching the fundamental
needs especially the basic social services like public schools and health centers.

Issues on the Indigenous People of the Philippines
As advancement of the world keeps on growing and evolving, problems also

are arising in indigenous communities. One problem is the extinction of indigenous
languages. Senator Loren Legarda (2018) defines language as not just a part of our
culture and history but also an important factor of our nation’s identity. Consequently,
when language dies, so as the culture it nurtures (Molina, 2018). It is unfortunate that
in this modernization, fluency in using national and foreign language are more looked
upon and sometimes become an obsession than the indigenous languages spoken
in our locality.

Senator Legarda (2018) also added that there are indigenous communities
who rather choose to abandon and shift to superior languages as it opens them
greater opportunities in economy. In response to this problem, the National
Commission on Indigenous People established the Philippine Indigenous Peoples
Ethnographies Project (PIPEs) in order to preserve indigenous culture and

languages (Penaranda, 2019). Also, the Department of Education implemented the
Mother Tongue-Based Multi-Lingual Education (MTB-MLE) Program in order to
address the preservation of country’s languages, however, out of 130 native
languages (Komisyon sa Wikang Filipino), only 19 were being covered.

Also, many of the 110 ethno-linguistic indigenous groups have difficulty in the
access of the basic necessities and still remain in the most disadvantage situation
especially in education and health, they also suffer disproportionately in human
rights, loss of ancestral lands and often face discrimination, exclusion, armed conflict
and displacement (International Labour Organization). The practice of discrimination
and exclusion had been prevalent especially to indigenous people whose practices
and beliefs are different from what had been accustomed by many.

Moreover, another crucial problem face by the indigenous people in
Philippines is that they are prone in the recruitment for militarization. Since lands and
domains of indigenous people are rich in natural resources, it is more subjected in
mining, logging companies, and business entrepreneurial. Presented in the study of
Montillo-Burton and Echavez (2011), the loss of their properties made some of the
IPs in the country to involve themselves in rebel groups known as the New People’s
Army (NPA) in order to fight the government and investors who deprived them from
their rights. On the other hand, conflicts between governments and rebels usually
take place to where indigenous people live. These conflicts only worsen the already
poor condition of indigenous people (United Nations Development Programme, n.d.).
Consequently, these conflicts can force the indigenous to relocate and these does
not only threaten their development but also the loss of their culture and tradition.

In terms of their education, indigenous people are among those with low
literacy rates (Dolarte and Ortiz-Luis n.d.). Montillo-Burton and Echavez (2011)

presented three key factors that affect indigenous education. First factor is their
location. Most of indigenous children are not able to attend school because it is far
from where they are situated. It took them several hours of hiking or rowing just to
reach the village as it were most of the public schools are located. Second factor is
the school curriculum which do not align to their culture as indigenous individuals.
Mentioned in the study of Dupere (2016), indigenous communities often enter to a
non-indigenous schools and this often lead to a lack of culture-responsive education
as they were encouraged to embrace the method that do not particularly related to
their identity as indigenous. The third factor is poverty. In spite of the fact that
scholarship grants are offered to indigenous children, their guardians do not allow
them to push through since they are encouraged and needed more in household
chores particularly in the hunting of food for their living.

Another problem regarding their education is the number of schools for
indigenous people in the country are still few (Abelueja, n.d). Also, as claimed by the
Office on Education, Culture, and Health (OECH), indigenous education is
inappropriate. This inappropriateness of educational systems lead to educational gap
especially in the remote areas (UN DESA, n,d). Moreover, indigenous people are
among those with lowest literacy rates. Supported in the study of Cosentino (2016),
indigenous people are becoming more marginalized group and encounter persistent
disadvantage because of the lack of quality equation that do not prioritize their rights
as indigenous individual.

On the other hand, another factor that affects the education is the low quality
of school facilities. According to Cunningham (2017), the lack of resources and
infrastructures limits the rights of indigenous people to enjoy their education.
Philippine Information Agency (PIA, 2020) also stressed that infrastructure is a major

contributor towards an effective delivery of education. It is necessary for children to
be in conducive and secured safe learning spaces. Although learning can be done
anywhere however, proper education should take place into classrooms that have
been designed for comfort and security. It was found in the study of Filardo (2008)
that schools are having an out-of-date designs and deteriorating conditions of school
facilities. This study was supported by Schneider (2002) which found that large
number of school facilities in Philippines are considered to be as old and in poor
condition.

Globally, different studies have shown the rate of performances executed by
indigenous students while encountering these problems. Thrift and Kitchin’s (2009)
report show that 50% of indigenous population in Canada and 20% of indigenous
population in Australia was able to finish High School. The cause of this low rate is
due to the lack of infrastructure in remote or rural indigenous communities, forcing
youth to relocate to urban areas to complete their education. In Angola, more than
40% of all children are not educated. Due to poverty and expenses with education,
there are high rates of absenteeism and drop out in the country.

Due to the high incidence of poverty, and the expenses associated with
education, there are high rates of absenteeism and dropping out. Aside from this,
schools are few and sometimes completely absent in regions where indigenous
peoples reside. The lack of sanitation, unsafe buildings, and a low number of
qualified and available teachers (Humanium, 2011). Meanwhile, in Ethiopia,
indigenous communities understand that education is their path to a better future.
However, despite that more schools were built in remote areas with assistance of
development organization, and an accessing number of enrollees however many
children was not able to graduate. In Latin and Caribbean Region, 85% of

indigenous children attended secondary level of education but only 40% was able to
graduate (State of the World’s Indigenous Peoples, 2017).

Moreover, in most Asian countries, children belong to indigenous communities
have lower rates of success and tend to have a longer years of education but lower
level of achievement. This is a common pattern of every indigenous people around
the world despite of the overall socioeconomic development. A regional report which
focused on functional literacy of seven Asian countries, namely, Cambodia, China,
Indonesia, the Lao, Democratic Republic, the Philippines, Thailand and Vietnam,
found that the literacy rates for indigenous peoples were lower than national rates in
all of the countries under consideration (United Nations Educational, Scientific and
Cultural Organization, 2001). Thus, these findings show that deficiency in school's
physical condition can affect negatively the school performance of children.

INDIGENOUS PEOPLES RIGHTS
Indigenous people have been in many years of in disadvantage and

powerless. Thus, many government and private institutions have developed
programs to restore and enlighten the situation of indigenous people.
The Indigenous Peoples’ Rights Act, RA No. 8371 (1997). “An Act to Recognize,
Protect and Promote the Rights of Indigenous Cultural Communities/Indigenous
Peoples, creating a National Commission of Indigenous Peoples, establishing
implementing mechanisms, appropriating funds therefore and for other purposes.”
This act makes provision for the advancement and acknowledgment of the privileges
of Indigenous Cultural Communities/Indigenous Peoples (ICCs/IPs), in order to
preserve their culture and traditions so as to guarantee their protection against
discrimination of individuals. Among these privileges are the rights in ownership,

rights to stay and manage the property. This act also guarantees the rights of
indigenous people to freely pursue their economic, social and cultural development,
right to use their own accepted justice system, to participate in decision making, the
right to decide prior to their development and the right to establish their tribal
barangay. Moreover, the law also guarantees the equal protection and non-
discrimination against ICCs/IPs, freedom of association, right to employment, basic
services. The law also incorporates rights of indigenous people to establish and
control their educational system, the recognition of cultural diversity, cultural
opportunities, community intellectual rights, rights to religious, cultural sites, and
ceremonies and rights to receive funds on preserving their historical sites.

In the 1987 Philippine Constitution, the Philippine Education Act of 1982, as
well as the United Nations Declaration on the Rights of Indigenous People provides
that the State shall give priority to education, science and technology, arts, culture
and sports to foster patriotism and nationalism, accelerate social progress and
promote total liberation and development.

In addition, realizing the need to address the education of indigenous people,
United Nations Scientific Educational and Cultural Organization (UNESCO) taking to
promote lifelong learning and ensure their full inclusion in education. Also, the right
of indigenous peoples to education is protected by the UN Declaration on the Rights
of Indigenous Peoples (2007), which in article 13-1 of the declaration states:
Indigenous peoples have the right to revitalize, use, develop and transmit to future
generations their histories, languages, oral traditions, philosophies, writing systems
and literatures, and to designate and retain their own names for communities, places
and persons. In addition, article 14 states that Indigenous peoples have the right to
establish and control their educational systems and institutions providing education

in their own languages, in a manner appropriate to their cultural methods of teaching
and learning. The State shall promote and maintain access to quality of education.

The right of indigenous peoples to education is also protected by a number of
other international human rights instruments, including the Sustainable Development
Goals (SDGs) of the UN 2030 Agenda. In the goal #4 of the 2030 Agenda for
Sustainable Development calls for ensuring equal access to all levels of education
and vocational training for the vulnerable, including persons with disabilities,
indigenous peoples and children in vulnerable situations (United Nation, 2017). In
spite of these instruments, the right to education has not been fully realized for most
indigenous peoples, and a critical education gap exists between indigenous peoples
and the general population.

SCHOOLS FOR INDIGENOUS PEOPLE
The best way to elevate our position is through education. Education can

help indigenous peoples overcome poverty and marginalization however it may also
result in their children’s devaluation or loss of their own languages and cultures
unless those languages and cultures are integrated into the education system. In fact,
some educational organizations have decided on extreme measures to take
education to the mountains or seas where indigenous people live. It was mentioned
in the study of Ekeke, J-T, Dorgu and Theresa (2015) that incorporating these
necessities into schools frequently upgrades educational effectiveness by providing
an education that adheres to an indigenous own perspective, language and customs.

One of the innovative example taken by the Cartwheel Foundation Inc. (CFI)
and Ateneo de Zamboanga University’s Center for Community Extension Services
(ADZU-CCES) is the Angiskul ma Bangka (Classes in Banca). Because of the

Zamboanga Siege or the prolonged armed conflict between Moro National Liberation
Front and government troops, 35000 people, 600 families were Badjaus became
homeless after the conflict and the implementation of Angiskul ma Bangka helps
them by providing them a shelter and chances to have an access into an education
that incorporates their indigenous way of living (Dolarte and Otiz-Luis, 2016). In
addition, Badjaus don’t only see the Angiskul ma Bangka as their classroom but also
an opportunity to promote their own culture. This classroom was designed like a boat
which reflects their traditional way of living as they often sail in the sea and inside of
it are composed of indigenous materials using resources found in their community.
The utilization of cultural elements helps them to feel the sense of normalcy as it
resembles their culture and tradition.

Moreover, in Caraga Region, Sitio Tigbaw, Barangay Zillovia located in the
municipality of Talacogon, Agusan del Sur, it is the farthest community in the
municipality, making education inaccessible for the people. To address this issue,
the Department of Social Welfare and Development (DSWD) Caraga through the
Kapit-Bisig Laban sa Kahirapan Comprehensive and Integrated Delivery of Social
Services (Kalahi-CIDSS) launched the Classroom Construction for Lumads (CCL)
Project, a strategy initiated by the government to respond to the needs of indigenous
communities and provide accessible quality education to indigenous people and to
build peaceful and socially cohesive communities, in partnership with the
Department of Education (DepEd) and the National Commission for Indigenous
Peoples (NCIP)( Philippine Information Agency (PIA)).

Moreover, the University of Southeastern Philippines (USeP) also constructed
a learning center for the indigenous people called The Pamulaan Center for
Indigenous Peoples Education. Pamulaan Center is a tertiary educational institution

for indigenous peoples that is based in Davao, Mindanao. The Center aims to
produce graduates equipped with knowledge and capabilities to start activities
towards the practical advancement of indigenous people but still rooted in their own
culture and traditions (Devex, 2020).

In the article of (Lopez, 2020) entitled “Quality education, not revolution:
Surigao Sur tribal leader” states that Army's 544th Engineer Battalion (a group of
engineers that aims to help the helpless) will help construct the planned tribal
schools in response to Hawudon Jumar Bucales statement “Our tribe wants our
children to access quality education with the hope that someday, we can produce
professionals who can uplift and help our tribe preserve our culture and traditions,
We need quality education, not revolution,” he added. Hawudon Jumar Bucales is
the Indigenous Peoples’ Mandatory Representative (IPMR) of Lianga.

Moreover, in case study of Abejuela III, (2007) which centered on Sagu-Ilaw
SIKAT school of the Bukidnon Tribe in Northern Mindanao, one of the SIKAT
(Schools for Indigenous Knowledge and Traditions) schools, which was designed as
a tertiary type teacher-training school who allows the students to teach the children
in their respective communities. This school prioritizes in teaching their own cultures
and traditions to retain their cultural practices of the indigenous tribe.

Government and Non-government organizations are doing its best to support
education through providing its basic necessities. However, gaps in resources still
exist especially to those who are located in Geographically Isolated and
Disadvantaged and Conflict-Affected Areas (GIDCA). In response, another
innovative program launched by the Department of Education (DepEd) is the
implementation of Last Mile School. Included in the Last Mile Schools are those with
less than four classrooms, nonstandard rooms, no electricity, no funds for repairs

and a travel distance of more than one hour, having multigrade classes, with less
than five teachers having a population of less than 100 students and with more than
75% of indigenous people learners (Gatchalian, 2019). The main goal of this
program is to close the gap and provide GIDCA with equal access to education
(Montemayor, 2019).
ENGINEERS IN PEACE BUILDING

Competition that leads to tensions and conflict can emerge in a world with
limited resources, limited sympathy and limited rationality. Under these conditions,
maintaining the welfare of its people is a core duty of every society. In the majority of
cases, the role of engineering in contributing to such protection is considered to be
the production, manufacture and use of military equipment to ensure
supremacy if tensions result in violence. Another challenge for engineers is to take
on greater responsibility to educate security experts, policymakers, and other
decision-makers about engineering's unique capabilities to contribute to sustainable
peace (Richard Bowen, 2009).

The UN Security Council is mandating peacekeeping operations in some of
the world's poorest, most conflict-prone countries. Such areas are also very distant
too and almost unavailable. The Engineering background is one of the most
important elements of the workings of UN peace transaction; their design, prepare
and construct the camps that enable the mission to exist during the start-up phase of
a mission, include preparing the Land plots for the building and maintenance of base
camps. Related to these activities are rubble clearing or trash clearing, the
construction or improvement of drainage systems and the channeling of rivers,
peacekeeping can’t be done without electricity and adequate sanitary and safe
camps (Boutellis and Smith, 2014).

Many fields of engineering can be involved in conflict-loaded contexts, such as
Political, Hydraulic, Electrical, Power, Mining, Oil and Agriculture. In the last few
years, both in developing countries, the United States and other economically
advanced countries
MAIN FINDINGS

The main findings of a review of the situation of indigenous peoples in relation
to education are summarized below:

Access to education has generally improved. However, in other regions,
indigenous peoples still have poorer rates of access. The Government need to
identify the specific communities among indigenous peoples that are most needed to
provide education because of inadequate service. The non-governmental
organizations governments, and international organizations need to work together
more closely, particularly in alignment with their educational system. There should be
a much greater focus on knowledge about preserving the culture while taking the
educational program and financial assistance to indigenous children for education.

A curriculum of education remains a concern for increasing educational gap
on behalf of indigenous peoples. Efforts to develop appropriate curricula and
facilities are the best way to lessen the gap. Taking the languages and cultures of
the indigenous peoples into account in adapting education systems to their needs
and rights is key to overcome the gap in terms of education.

Public awareness of the value of indigenous languages and cultures as a
means of addressing social discrimination and stereotypes, among other issues,
needs to be raised. The indigenous children both in schooling and communities are
overwhelming racism and bias and victims of armed conflict and social exclusion.

Mainstream education should itself reflect the values of diversity and inclusiveness,
regardless of whether there are indigenous children present in a particular school.

Mobilization of greater levels of resources is needed as a means of helping
indigenous communities to fulfil their educational needs and exercise their rights.
The low rate of graduates is due to lack of infrastructure in remote or rural
Indigenous communities, forcing youth to relocate to urban areas to complete their
education. The indigenous people are account for about 15 percent of the extreme
poor and vulnerable. The notion of resources need to be modified and to accept that
indigenous communities are possessed of the wealth of traditional knowledge and
special values, which could enrich not just nations but the entire region.

CONCLUSION

Despite the ample protection afforded by international and national human
rights instruments and program, in reality, the right to education of indigenous
peoples is far from having been fully achieved. Particularly, in accessing to their
basic social services like education, the quality of it that preserves their culture,
better facilities or infrastructures, better educational system for the next generation
and other services. The educational gap among indigenous people is the biggest
challenge for the government. These figures usually attributed to such factors as the
educational system and absence of schools in the vicinity of the indigenous people.
Supporting and providing a better and better quality of education across generation
can serve as a weapon to combat in poverty and social exclusion of indigenous
community. A quality of education that will help indigenous people to build their
culture knowledge while providing education on education curricula likes teaching
mathematics and science.

Thousands of projects like school infrastructures that usually needed in the
remote areas are not fully reach in the vicinity of indigenous people. The absence of
schools in the vicinity of the indigenous people is a factor that leads to inequality in
terms of educations. Schools are the fundamental element of delivering good quality
education. Having schools is the most important part of the community where
indigenous children will learn, dream and become an educated person.

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