Environmental and Social Monitoring Report

Final Report July 2020- March 2021

May 2021

Philippines: Senior High School Support Program

Prepared by Department of Education for the Asian Development Bank.

This environmental and social monitoring report is a document of the borrower. The views expressed herein do not necessarily represent those of ADB's Board of Directors, Management, or staff, and may be preliminary in nature.

In preparing any country program or strategy, financing any project, or by making any designation of or reference to a particular territory or geographic area in this document, the Asian Development Bank does not intend to make any judgments as to the legal or other status of any territory or area.

SENIOR HIGH SCHOOL SUPPORT PROGRAM (SHSSP) Safeguards Monitoring Report

Project number 45089-002 Country Modality of assistance Results-based lending (RBL) financed by the Asian Development Bank Safeguards category Indigenous peoples B Environment B Involuntary resettlement B Reporting period July-December, 2020 Report prepared by DepEd – Project Management Service

Prepared by:

Jun Rusell C. Aquino, PDO III

Recommended by:

Erwin R. Yumping, PDO V

Approved by:

Director Milagros T. Talinio

ABBREVIATIONS

ADB = Asian Development Bank AH = affected household AP = affected person CAB-IPEd = Consultative and Advisory Bodies on IPEd (DepEd) DENR = Department of Environment and Natural Resources DepEd = Department of Education DOLE = Department of Labor and Employment DP = displaced person EFD = Education Facilities Division (EFD) EMA = external monitoring agency EMP = environmental management plan FPIC = free, prior, and informed consent GRM = grievance redress mechanism IEE = initial environmental examination IP = indigenous peoples, Indigenous Peoples Education (IPEd) IPAP = indigenous peoples action plan IPP = indigenous peoples plan IPRA = Indigenous Peoples Rights Act IPSEO = Indigenous Peoples Education Office (DepEd) IR = involuntary resettlement LAR = land acquisition and resettlement MOA = memorandum of agreement MSS = minimum service standard NCIP = National Commission on Indigenous Peoples RP = resettlement plan SHS = Senior High School SPS = safeguard policy statement STO = Sites Titling Office (DepEd)

I. SUMMARY

The Senior High School Support Program (SHSSP) is nearing completion with 19 of 21 disbursement-linked indicators already achieved. Proposed actions in the SHSSP Detailed Safeguards Program Action Plan (PAP) on Indigenous Peoples (IP) have all been complied with. For Environment and Involuntary Resettlement (IR), it has been clarified that DepEd school/classroom construction projects are not required to secure Environmental Compliance Certificate (ECC) since these fall under Category D per the DENR-EMB Philippine Environmental Impact Statement (EIS) system guidelines (Certificate of Non-coverage [CNC] are instead issued). The DepEd Guidelines on the Acquisition of School Sites in Accordance with Republic Act No. 10964 is also reported. The said guidelines provide for the modes of acquisition and related processes. The DepEd continues to focus on the implementation of its Basic Education Learning Continuity Plan (BE-LCP) and complies with and adopts strategies aligned with guidance and safety protocols that the Philippine government’s Inter-Agency Task Force (IATF) on Emerging Infectious Diseases promulgates.

II. PROJECT OVERVIEW

The Senior High School Support Program (SHSSP) supports the nationwide establishment and implementation of senior high school (SHS). The program is aligned with the Philippine Development Plan, 2011–2016 and the government’s basic education sector reform agenda. The addition of 2 years of high school to the basic education system is part of an overall Kindergarten to Grade12 (K to 12) reform by the Department of Education (DepEd). Among other things, the introduction of SHS aims to (i) provide basic education graduates with the skills necessary for entrepreneurship or formal sector employment, (ii) better prepare graduates who undertake further education or training, and (iii) spread the basic education curriculum content over 12 years rather than the previous 10 years. Introducing grades 11 and 12 will involve developing the SHS program (curriculum, instructional materials, and assessment tools); engaging and training SHS teachers; delivering schools and other educational infrastructure; and establishing an SHS voucher program that will help finance the tuition of students who attend private SHSs. The infrastructure for some DepEd SHSs (i.e., the country’s public SHSs) may be delivered through a public–private partnership (PPP) modality.

The SHSSP supports a subset of the SHS program, with a focus on mathematics, science, and technical-vocational-livelihood (TVL) education; school infrastructure; the SHS voucher program; and systems strengthening. It builds on the government’s recent efforts and the pioneering engagement of the Asian Development Bank (ADB) in secondary education in the Philippines.

Financing under the ADB loan will be disbursed, subject to the achievement and verification of the agreed annual DLIs. The SHSSP will not directly fund cost items related to the DLIs – it will only disburse to government once targets are achieved. For example, in the case of DLI 3 (Minimum service standard [MSS] for student–classroom ratio in DepEd SHSs achieved), the program will not directly fund the construction of SHS classrooms, but will only disburse to government once the agreed student-classroom ratio is achieved (so government should have already funded and constructed the required classrooms first before they can access loan proceeds). Funds are released to an account in the Bureau of Treasury and not to DepEd. A summary of the disbursement-linked indicators is provided in the table below.

SHSSP: Disbursement-linked Indicators Indicator Disbursement Share of Total ADB Allocation Financing ($ million) (%) DLI 1 80.00 26.67 Learning outcomes in DepEd SHS mathematics and science subjects improved DLI 2 40.00 13.33 Learning outcomes in DepEd SHS TVL subjects improved DLI 3 46.20 15.42 Minimum service standard (MSS) for student–classroom ratio in DepEd SHSs achieved DLI 4 10.00 3.33 Use of PPP modality considered for a portion of SHS infrastructure delivery DLI 5 113.80 37.92 DepEd targets for SHS enrollments in non- DepEd schools achieved DLI 6 10.00 3.33 Performance targets in procurement monitoring achieved Total 300.00 100.00

The DepEd SHSSP completion date was extended from December 31, 2020 to December 31, 2021 approved by the Development Budget Coordination Committee (DBCC) last November 18, 2020. This approval also granted in parallel the extension of the project’s closing date from June 30, 2021 to June 30, 2022.

III. OBJECTIVE AND SCOPE OF MONITORING

This report is intended to document the status of proposed actions in the SHSSP Detailed Safeguards Program Action Plan (PAP), particularly those under the Environmental and Involuntary Resettlement safeguards sections with issues for clarification.

IV. UPDATES ON THE DETAILED SAFEGUARDS PROGRAM ACTION PLAN Gap Proposed Indicator/Target Compliance Comment or Reasons for Compliance, Partial Issues Action Status Compliance/Non-Compliance for Yes/No/Partial Further Action Indigenous Peoples Lack of Ensure staff Orientation – Yes Following a broader framework and systemic approach capacity of field assigned have training(s) to implementation (following the National IPEd Policy offices/staff to adequate conducted at Framework), DepEd's policy and program response on conduct IP technical skills central office IP safeguards has substantially complied with the impact screening, identified measures by strengthening key program areas. Fully document social impact Regional Key developments relevant to this action point are FPIC process, assessment, orientation- provided below. consensus- meaningful training(s) building consultation conducted activities and Indigenous Peoples Education (IPEd) Capacity and FPIC community (Luzon, , Building Program: Framework, Budget and Program consultations, and ) Support for Regions and Divisions including with participation dissenting of assigned As part of the National Indigenous Peoples Education opinions and district and (IPEd) Program*, institutionalized by DepEd since 2013, concerns, and division program the IPsEO has continued to invest substantially on personnel response. capacity building of its Regional and Division IPEd Focal Include in Persons. The IPEd budget of DepEd – as a line item in EMA engaged internal and the General Appropriations Act (GAA) – has steadily external increased from PhP 100 million in 2013 to PhP 162 Periodic Internal monitoring million in 2017. Capacity building for the focal persons reports and external monitoring and staff from various units is a major component of reports prepared IPsEO's annual Work and Financial Plan (WFP). In 2017, and include full PHP 15.7 million has been allocated for national trainings documentation (this is for the IPsEO-led capacity building activites alone, 6 of consensus- PhP 90.2 million of the total budget has been released as building Regional and Division IPEd Program Support Fund activities, (PSF), utilized by field offices to implement capacity community building activities, among other priority activities, based consultations, process of on their own needs). In the Multi-Year Implementing adhering to FPIC Guidelines on the Allocation and Utilization of the IPEd requirements PSF adopted in 2017 (DepEd Order No. 3, s. 2017), capacity building remains as one of the three thematic focus areas in field level implementation.

The IPEd Program's capacity building component follows a progressive thematic approach (i.e., trainings are designed to progressively deepen knowledge, skills, and perspective following a coherent framework). From 2013- 2015, the IPEd Program has systematically focused on laying solid program foundations (i.e., the fundamentals of engaging with IP communities are understood by implementers and consistently guide implementation) and preparing for systematic implementation that subscribes to a rights-based approach (RbA). In 2016, the actual process of contextualizing the curriculum and support systems has been initiated, highlighting a broader and more nuanced appreciation of the principle of FPIC. This is mainly grounded on the appreciation that FPIC is not only a single act of seeking community consent, but rather a principle that permeates the entire educational engagement process of DepEd, including support processes and procedures (such as those involving school management, establishment of schools, design and implementation of various programs) that calls for continuous dialogue and partnership between

7 the IP community and DepEd.

In line with the thrust to strengthen the entire support system that would enable the effective engagement with IP communities, national IPEd training activities have not only involved IPEd Focal Persons, but also the chiefs (head of units) and supervisors (in addition to the focal persons) of the Curriculum and Learning Management Division (CLMD) and Education Support Services Division (ESSD) of the regional office, and the Curriculum Implementation Division (CID) and School Governance and Operations Division (SGOD) of the division office.

In 2017, IPsEO has trained 130 IPEd Focal Persons, 110 CLMD and CID chiefs and supervisors, and 150 ESSD and SGOD chiefs and supervisors.) In terms of training teachers and school heads assigned in public schools serving IP communities, IPsEO-led trainings alone has already covered 2,718 (or 98 percent of target 2,766 schools that have reported that all their learners are IPs based on SY 2013-2014 data) for the period 2014-2016.

This training of new teachers and school heads assigned to schools serving IP learners and communities has been delegated since 2017 to the division level with support from the regional offices. This ensures that everytime new personnel are assigned to these areas and schools, they are properly oriented about the program, including the partnership dynamic with the community’s customary leaders.

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Given the changes in IPEd Focal Persons from 2018 to the first quarter of 2020, the IPsEO conducted a training of 42 new IPEd Focal Persons in March 2020, and another training in December 2020 after another 20 new focal persons were assigned from March to November 2020. One key discussion was on the IPEd Framework and its importance as a mechanism of dialogue especially during the pandemic.

It was also reiterated to the new division and regional IPEd Focals that it is important to ensure the regular meetings with community leaders and elders which is incorporated in their WFPs since 2016. These regular meetings (quarterly for the divisions and at least twice a year for the regions) provide a venue for discussion and resolution of issues and concerns related to IPEd implementation.

At the Central Office level, initial efforts were undetaken to orient and involve selected CO personnel as appropriate in IPEd activities. For 2021, an online orientation for CO personnel is targeted for November. Also, 18 Youth Formation Division (YFD) personnel together with 17 regional cordinators underwent an orientation about IPEd in March 2021 since they will be undertaking the formulation of a formation framework for IP youth and children.

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Issuance of Specific Policy on the Roles and Responsibilities of Regional and Division IPEd Focal Persons

It is important to note that DepEd has also recently issued DepEd Order No. 33, s. 2017 that provides an updated articulation of the "Roles and Responsibilities of the IPEd Focal Persons at the Regional and Schools Division Levels" to ensure program accountability and that the scope of their coordinative function is understood across the organizational units at the region and the division. A more nuanced appreciation of the roles and responsibilities of the IPEd Focal Persons vis-a-vis the specific requirements of the IPEd Program has come about in the course of defining the IPEd Program's distinct approach to program implementation and community engagement. This resulted in the subject policy that has been refined during several inter-regional conferences on the IPEd Program and program management discussions convened by IPsEO.

Formulation of Division IPEd Frameworks Nationwide and Documentation of Agreements Between DepEd and IP Communities

The abovementioned understanding of the principle of FPIC (i.e., that it is not a single act/activity but a principle that should permeate all aspects of program planning, implementation, and evaluation) has been officially articulated in the latest policy issuances of DepEd that have mandated, among other key progam elements, the

10 formulation of IPEd Frameworks in all IPEd- implementing divisions (to date, all such divisions – more than a hundred divisions in all implementing regions – already have their respective frameworks). As specified in DepEd Order No. 32, s. 2015, "recognizing the right of indigenous communities to chart their development directions and to operationalize the principle of participation and empowerment, indigenous communities and DepEd [at the division level] through dialogue shall formulate an IPEd Framework. This framework basically discusses the indigenous community's cultural-historical context, contemporary situation of Indigenous Learning Systems (ILS) and Indigenous Knowledge Systems and Practices (IKSPs), and analysis of their education situation. This framework becomes the basis for defining the specific directions, goals, and objectives of the IPEd Program for that specific locality, including the interface of the ILS and IKSPs with the national education system. The information generated and directions generated by the process of framework formulation will inform education planning, curriculum indigenization, production of learning materials, capacity building of teachers, school heads, and culture bearers, and other initaitives related to IPEd implementation. Coordinative and structural implementation arrangements between DepEd and the indigenous communities are also identified in framework formulation" (Sec. V.1-a).

Each division IPEd Framework serves as an agreement between DepEd and the specific indigenous community

11 on IPEd implementation, and is formalized and institutionalized in a manner that is culturally appopriate for both parties.

To date, all 110 IPEd-implementing divisions in 16 regions (including the Negros Island Region (NIR) before it was dissolved and reverted back to previous configuration) have formulated IPEd Frameworks. The Cordillera Administrative Region (CAR), as a region mainly comprised of ancestral domains, has developed a Regional IPEd Framework in addition to its specific division frameworks.

All the IPEd Frameworks have written documents that have been mutually validated by DepEd and recognized IP elders and other community representatives in their respective divisions. Community engagement activities at the field level, as well as consultations conducted by IPsEO in the formulation of policies and the design of capacity building and policy workshops, are documented and accessible at the division level

Issuance of Cultural Sensitivity Guidelines on the Conduct of Activities and Use of Materials Involving Aspects of IP Culture Consistent with FPIC Principles

Another important policy milestone is DepEd's formulation and adoption of the Guidelines on the Conduct of Activities and Use of Materials Involving Aspects of IP Culture (DepEd Order No. 51, s. 2014;

12 https://www.deped.gov.ph/wp- content/uploads/2014/12/DO_s2014_51.pdf). This policy – consolidated from a series of consultations conducted by IPsEO with IP elders, leaders, and implementers of community-based IPEd initiatives – seek to promote among learners and the teaching and non-teaching staff of learning institutions cultural sensitivity, respect for cultural diversity, and a deeper understanding of the cultural expressions of IPs. It provides guidance on the ethical assessment of the conduct of learning activities and other engagements of schools, DepEd offices, and other education initiatives in relation to various aspects of IP culture. It lays down specific protocols on cultural presentations, festivals, and similar activities; use of indigenous clothing and related paraphernalia; use of community artifacts; use of community symbols; and publications, videos, and other related materials. These are areas in which many IP communities have expressed concern in relation to cultural misappropriation and non- observance of the prinicple of FPIC. This policy provides a national mandate that "all DepEd personnel and other learning programs/projects should be guided by the basic principles FPIC and respect for cultural integrity", and that "any additional protocols and standards that specific indigenous communities may wish to be observed in the course of their engagements with schools and DepEd offices" shall be respected and observed by DepEd. (This is considered as the first such policy to be adopted by a national government line agency.)

The Central Office is also embarking into the formulation

13 of a policy relative to FPIC that will guide the Department in its various endeavors with IP communities.

Curriculum Contextualization for IPEd and Modelling of Culture-based Senior High School (SHS) Development

In terms of curriculum contextualization, the adoption of the IPEd Curriculum Framework (DepEd Order No. 32, s. 2015 -https://www.deped.gov.ph/wp- content/uploads/2015/07/DO_s2015_32.pdf) was an important development, providing operational guidance to DepEd across governance levels (i.e., central, regional, division, and school) in the localization and indigenization of the curriculum in both formal (schools) and non-formal (Alternative Learning System or ALS) education programs catering to IP learners. This curriculum framework subscribes to the principle that the continuous process of community engagement and refinement of the IPEd curriculum at the school community level actualizes DepEd's mandate to ensure the attainment of the right of IPs to culture-based education.

As mentioned in the preceeding section on capacity building, training-workshops on curriculum contextualization for IPEd have been conducted for all IPEd Focal Persons, CLMD and CID Chiefs and other education supervisors. (For 2017, the focus was on Araling Panlipunan/Social Studies, considered as a key organizing entry point for other subjects as it tackles

14 socio-cultural institutions and indigenous governance systems, among others).

The process of curriculum indigenization is described as a process, among other possible interventions, that may involve "designing the senior high school curriculum to be responsive and suited to the needs, concerns, and aspirations of the community". It highlights the current example of the Tboli Sbu Senior High School (Lemdalag, Lake Sebu, South ), which is a culture-based senior high school (SHS) program that is geared towards the sustainable management of the IP community's resources, local expertise, and cultural heritage. In partnership with IP elders and other stakeholders, the said school is modelling the design and implementation of a SHS curriculum following the Technical-Vocational Livelihood (TVL) track, focusing on Sustainable Community Resource Management (with two options, Agriculture and Ecotourism). This school did early implementation of the SHS in SY 2015-2016 (a year ahead of the nationwide implementation of the SHS program) and produced its first batch of 36 graduates in April 2017. Three more batches have graduated since then. The school is modelling an approach to SHS curriculum development for IP communities and serves as a benchmarking site for other division offices and schools from other parts of the country. Another SHS program offering a culture-based program for IPs (Ayta) is the LAKAS Senior High School in Botolan, Zambales (included in the schools visited in October 2017 during the SHSSP Mid-term Review Mission). It offers TVL-

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Agriculture and also demonstrates an approach to education program and school management in formal partnership with the elders and the indigenous peoples organization (IPO). DepEd is looking into more intensive curriculum indigenization activities for SHS in the IPEd- implementing regions (modelling in a few sites first and then expanding to other areas). Priority for technical assistance is enabling division offices to identify SHS offerings that are consistent/responsive to community objectives in relation to their ancestral domain. This would entail deeper contextualization – indigenization – of the SHS curriculum. This, in turn, would require a planning and resource programming process that would ensure that the unique needs of the indigenized SHS curriculum are satisfied.

To date, two more schools in Kalinga have also started implementing SHS offerings anchored on local cultural practices that are appropriate for entrepreneurial initiatives at the community level. One is on local weaving and another is on pottery.

(The update on the Consultative and Advisory Bodies on IPEd (CAB-IPEd) provided in the succeeding section is also directly relevant to this action point.) ______* For purposes of Program Monitoring and Evaluation, the latest articulation of the National IPEd Program's End of Program Outcomes (EoP) are the following: a) Culturally responsive schools and ALS services

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b) Teachers competent in delivering culturally responsive education c) Instructional supervisors competent in providing technical assistance and mentoring on culturally responsive education d) Education managers competent in enabling and maintaining a culturally responsive management and governance system e) IP communities meaningfully and effectively engaged in the delivery of culture-based education f) Access of IP learners to culture-based education increased g) Culturally responsive management and governance systems h) Internal and external stakeholders supportive of the IPEd program

Capacity Build capacity Participatory Yes Capacity Building for IP Community Representatives building for IPs of affected IPs M&E procedures Engaged with DepEd in Curriculum to effectively to actively included in IPP Contextualization participate in participate in M&E is needed monitoring of Participation of To ensure sustained and effective engagement of IP IPP IPs in M&E elders and other community representatives in the included in implementation process of curriculum contextualization, IPsEO has periodic and outcomes monitoring completed in 2017 the conduct of the Training of Trainers reports (ToT) for all Regional Training Teams (covering 16 regions), comprised of 35 IP elders and community Preparation of Prepare, IPPs prepared Yes facilitators, supported by 30 IPEd Focal Persons who will IPP not implement and and in turn train other community representatives. The specifically monitor IPP for implemented required by activities with IP Regional Training Teams have also completed in 2017 the roll out of this capacity building initiative for the Philippine law impacts. Periodic 17 although (i) Prepare and monitoring community-side. Supplemental IPEd Program Support departmental implement MOA reports reflect Fund (PSF) has been provided to regional offices for the policies include for activities IPP conduct of training activities. development of that trigger implementation mitigation FPIC as per and completion measures, (ii) IPRA and NCIP This initiative to support capacity building on the MOA that administrative community-side is in response to the need to capacitate approximates orders. those who are engaged with DepEd in the process of IPP curriculum and learning resources development – requirements is particularly in appreciating the nuances of working within prepared for DepEd processes and systems. This has been an projects emerging concern in various program implementation requiring FPIC; (iii) IPAP is discussions both within DepEd and with IP community prepared for representatives and civil society partners. This becomes projects with more crucial as DepEd deepens its engagement in adverse IP curriculum contextualization, such as in the development impacts of indigenized lesson plans for the different indigenous Disclosure of Disclose IPPs Documentation Yes cultural communities nationwide. IPP to affected and MOAs, of community IP community where FPIC is consultations These capacity building activities for community required, in a where IPPs and timely and representatives contribute to strengthening the MOAs have efficient mechanisms of partnership and dialogue that are been formulated. manner. Include fundamental in IPEd implementation. disclosure in project reports Project reports reflect disclosure Formation of Consultative and Advisory Bodies on of IPPs and IPEd at the Regional, Division, and School Levels MOAs Nationwide

A major policy milestone that addresses this concern systemically is the policy instituting the formation of Consultative and Advisory Bodies on IPEd (CAB-IPEd) nationwide (DepEd Order No. 34, s. 2017). This policy is

18 underpinned by DepEd's recognition that "the goals of the IPEd Program can only be realized if it is implemented in partnership with indigenous cultural communities (ICCs)" and that "this fundamental principle guiding every aspect of program implementation and policy formulation proceeds from the particular understanding of the Rights-based Approach (RBA)" (Sec. I-1). Putting in place mechanisms to support "a more institutionalized partnership and dialogue between DepEd and IP communities" has been a crucial concern of the IPEd Program. In line with this priority and as curriculum contextualization efforts are scaled-up and intensified nationwide, the formation of a CAB-IPEd at the field level has been identified as a key measure.

With this policy, all IPEd-implementing regions were mandated to form CAB-IPEd at the regional, division, and school levels. (Consistent with what has been articulated in in IPEd policies, DepEd, as duty-bearer, performs a facilitative role in the formation of a CAB, while the IP community, as rights-holder, through the IP elders and other community representatives perform the actual act of constituting the CAB.) An assembly of IP elders and other community representatives selects CAB members. The minimum number of members of each CAB is three (3); however, this may be increased based on the specific context of the area and in the interest of ensuring adequate and effective representation of the indigenous communities being served. (The procedure in the formation of a CAB at the regional, division and school level is provided in the DepEd Order.)

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The CAB is intended to be a viable mechanism through which sustained dialogue, partnership, and interface between DepEd and the IP communities are facilitated. It primarily serves as a body that effectively provides a formal forum for community representation in the process of curriculum contextualization at the level of the region, division, and school.

The functions of the CAB are the following: a) facilitate the full and active participation of the IP community in the curriculum contextualization process; facilitate wider consultation as needed with other IP elders/community representatives and other bodies constituted by IP communities on specific issues and concerns; b) provide technical advise on curriculum contextualization; c) plan, monitor, and evaluate with DepEd various aspects of the implementation of curriculum contextualization; and, d) serve as a consultative mechanism in the formulation of policies and design of initiatives and activities relative to curriculum contextualization.

The concerned DepEd Regional Office/Schools Division Office/School serves as the Secretariat (with the IPEd Focal Person as lead) of the CAB and includes among its basic functions the documentation of proceedings of meetings and other activities for reference of the CAB

20 and the concerned DepEd office, and ensuring the proper filing/archiving of all CAB documents, including the documentation of proceedings and other activities.

IPsEO has started the roll out of this policy in July 2017. As stipulated in the DepEd Order, the operationalization of this policy and the operations of the CAB are to be supported by the IPEd Program Support Fund (PSF) and duly incorporated in the IPEd Work and Financial Plan (WFP) at the regional and division level. This ensures that adequate financial resources, sourced from the agency's annual budget, are made available for the effective operations of the CAB.

This policy on the CAB-IPEd not only supports this action point but also goes beyond what have been recommended and places it within a more sustainable institutional context.

From 2018 to 2019, consultations were held nationwide with CAB members as participants, and the major agenda covered were feedback regarding the contextualization process and suggestions to strengthen IPEd implementation, dovetailed with deepening the articulation on Indigenous Knowledge Systems and Practices (IKSPs). These would have culminated in 2020 with cluster summits where consultation results would have been consolidated but that had to be postponed due to the pandemic. Given the recent developments that have a major impact on program operations, efforts building on the consultation results will be undertaken locally instead. 21

Environment Lack of Designate a Unit designated Yes Under the new DepEd structure resulting from the environmental safeguards unit and safeguards implementation of the Rationalization Plan (DepEd Order staff with an officer/specialist No. 52, s. 2015- https://www.deped.gov.ph/wp- assigned social or safeguards content/uploads/2015/10/DO_s2015_52.pdf), the and focal person environment appointed at Physical Facilities and School Engineering Division officer/specialist PFSED (PFSED) has been transformed into the Education or safeguards Facilities Division (EFD) and transferred under the focal person Administrative Service strand. The EFD, particularly its Planning and Design Unit, serves as the de facto focal unit for environmental safeguards concerns. The said unit incorporates among its concerns environmental safety and standards.

In the conduct of site assessment of DepEd Engineers, one of the concerns being raised is the provision of slope protection for some schools given the location and condition of the school site. Given this, included in the programming of the engineers is the provision of slope protection for schools.

The EFD-PDU provides review and concurrence on the designs and program of works prepared by the engineers for implementation. Attached herein are some pictures showing the accomplishment of EFD on this matter. (Attachment 2)

There are current efforts to improve the management of EFD programs and concerns by reviewing and rationalizing further the functions and responsibilities of its units and personnel. One focus area is the proposal of the Undersecretary for Administration to establish

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"program management offices" (PMOs) by program and geographic scope.

The PMOs have been established in all 17 regions by the Office of the Undersecretary for Administration. It is an elaboration of the current structure of the EFD. Thus, the EFD is operating based on this and is currently strengthening its units capability following the directions for the application for ISO certification of the department. Improve Integrate Disclosure of Partial The status is marked as “partial” only because the environmental environmental environmental disclosure of environmental documents of each assessment screening, documents to school/classroom construction projects in the DepEd and monitoring assessment, DepEd website website is not practiced. DepEd does not post said procedure consultations, preparation of environmental documents on its website given practical IEE and EMP, considerations in view of the very wide scope and extent environment of infrastructure activities in DepEd. monitoring and GRM in project However, it is emphasized that DepEd has continued to planning subscribe and enforce compliance with all environmental laws, policies, rules and regulations, as applicable (in light of the fact that DepEd school/classroom projects are classified as Category D in the Philippine Environmental Impact Statement (EIS) system; please see succeeding action/row).

It should be noted that SHSSP is an RBL program – hence, the classroom construction projects referred to are actually all SHS infrastructure activities (i.e., SHSSP is not the typical investment project that covers construction in specific schools/sites that you can directly attribute to the ODA-funded project).

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As additional information, DepEd’s Guidelines on the Acquisition of School Sites in Accordance with Republic Act No. 10964 specifies that in the acquisition of new school sites the Department “shall take into consideration the vulnerability, risk assessment and geohazard maps of the DENR” and thus, “the schools division offices concerned shall request a certification from the DENR- Mines and Geosciences Bureau (MGB) that the property to be acquired is suitable for a school site”. DepEd adheres to this policy and coordinates with the DENR- MGB for this purpose.

It is also reiterated that in the context of the current COVID-19 pandemic, DepEd and DPWH, along with other government agencies, have been complying with and adopting strategies aligned with guidance and safety protocols that the Philippine government’s Inter-Agency Task Force (IATF) on Emerging Infectious Diseases promulgates.

In line with the directives of IATF and DPWH on construction safety and health during pandemic, the DepEd has issued the Department Order No. 9 s. 2020 (https://www.deped.gov.ph/wp- content/uploads/2020/06/DO_s2020_009.pdf) on Construction Safety Guidelines for the Implementation of DepEd Infrastructure Projects During the COVID-19 Public Health Crisis. Attached are some pictures during monitoring procedures. (Attachment 3)

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Improve Secure ECC/CNC for Yes It has been clarified that DepEd school/classroom compliance with ECC/CNC for each subproject construction projects fall under Category D per the Philippine EIS subprojects Revised Guidelines for Coverage Screening and system Standardized Requirements under the Philippine EIS System of the DENR Environmental Management Bureau (EMB Memorandum Circular 005, July 2014). Category D, as defined in the said guidelines, “are projects or undertakings that are deemed unlikely to cause significant adverse impact on the quality of the environment according to the parameters set forth in the Screening Guidelines. These projects are not covered by the Philippine EIS system and are not required to secure an ECC”. Hence, a DepEd school/classroom project is issued a Certificate of Non-coverage (CNC) by DENR- EMB which indicates that the project Is not covered by the EIS system and is not required to secure an ECC.

Attached is a sample of an actual CNC issued in the Schools Division of Pampanga. (Attachment 4) Lack of Capacity Training on EIA Yes Additional capacity building activities for engineers were knowledge/ building in: (i) and planned by EFD. However, due to the pandemic, these experience in PFSED, (ii) environmental were postponed to a later date. Some engineers thru environmental regional/division management their own initiative are attending online courses such as management offices; and and EMP the Construction Occupational Safety and Health schools implementation (COSH) Training. The DepEd is also seeking the approval of the Professional Regulation Commission (PRC) on the accreditation of the trainings being conducted by DepEd for its engineers and the provision of Continuing Professional Education (CPE) points. Involuntary Resettlement Vague Designate field Focal persons Yes DepEd has highlighted recent policy that basically institutional role personnel at appointed at enables it to avoid IR issues moving forward. In LGU level/at 25 for IR DepEd to DepEd/LGU particular, DepEd made reference to DepEd Order No. implementation; address social level to address 40, s. 2014 that specifies that: "No public school shall be need for safeguards social established without the availability of a school site duly issues capacity safeguards documented as DepEd property through a title or building in issues. evidence of ownership or Deed of Donation or Contract addressing IR of Usufruct for 50 years or other modes of acquiring concerns Roles and ownership. Tax Declaration and Resolution issued by the responsibilities LGU donating lots to DepEd cannot be considered as defined in PID substitute ownership document." (Sec. A.1-1.7) and reflected in program/DepEd plantilla In terms of recent institutional development expected to enable DepEd to address any IR-related concerns more effectively (as part of the agency-wide organizational rationalization that was undertaken), the previous National Task Force on Schools Sites Titling, which serves as the national focal point on IR concerns and coordinates with DepEd field offices and LGUs, has been superseded by a permanent office – the Sites Titling Office (STO) under the Office of the Secretary (with the Office of the Undersecretary for Legal and Legislative Affairs exercising direct oversight) (DepEd Order No. 52, s. 2015). Counterpart offices at the regional level (the Legal Unit under the Office of the Regional Director) and schools division level (the Legal Unit under the Office of the Schools Division Superintendent) have also been explicitly specified in the DepEd Order laying out the new agency structure. Any issue related to IR falls within the STO's oversight, while action on specific cases are managed by concerned DepEd field offices together with counterpart LGUs. For the period 2016 to 2018, the STO has been provided a budget of PhP 76 million per year,

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as provided for in the General Appropriations Act (GAA), to be able to perform its functions. Per the STO, the said annual budget has been allocated with PhP 11 million for titling of school sites, and PhP 65 million for acquisition of school sites and "compensation for rightful claimants depending on the final court ruling" (for any past/pending cases). The STO also continues to improve the collection and management of land-related data per school (as of end of November 2017, of the some 44,000 schools, 4,000 have titles under DepEd, 15,000 are untitled, while the rest have other possession documents such as usufruct agreements).

As the STO adjusts into its role and functions under the new DepEd structure, including going through the process of leveling off with counterparts in the field and other offices with roles/stake in the execution of its mandate, there is an opportunity to strengthen capacity in addressing IR concerns that specifically complies with safeguards policies. Conduct Orientation – Yes Additional activity under this action is the conduct of a orientation and training National Consultative Conference on the formulation of capacity conducted at DepEd Guidelines on the Acquisition, Survey, and Titling building of central office of School Sites last 2019-2020 composed of 4 clusters DepEd on IR safeguard with the total of 362 participants: Regional program CLUSTER REGION DATE NO OF orientation- requirements PARTICIPANTS training(s) NCR III, IV-A, August 28- 151 conducted V, NCR 30, 2019 (Luzon, Visayas, MINDANAO X, XI, XII, February and Mindanao) CARAGA 17-20, 77 with participation 2020 27

of assigned LGU VISAYAS VI, VII, March 03- 75 personnel VIII, IX 06, 2020 S. LUZON I, II, IV-B, December 59 CAR 9-10, 2020

Participants from the Regional office were the Legal Officer/Lawyer, Planning Officer, and the Chief of the Education Support Services Division (ESSD).

Participants from the Schools Division office were the Legal Officer/Lawyer, and the staff from the School Governance and Operations Division (SGOD). Need to Conduct Identification of Yes As already reported, DepEd has issued a policy (DepEd improve LAR safeguards due sites for Order No. 40, s. 2014) that removes the possibility of screening and diligence and infrastructure having to deal with IR issues moving forward (as noted above, as a matter of policy, no public schools will be assessment, report on activities established in a site with no documentation of legal consultation findings for includes possession by DepEd or with disputes/resettlement process, and each activity safeguards due issues). payment of that involves diligence, with compensation infrastructure the report Any related issues are handled by DepEd’s field offices, and assistance activities integrated into given its governance structure that delegates certain functions to its regional and schools division offices. to AHs prior to program Records in relation to school site acquisition and titling displacement progress report are primarily maintained and properly archived by the field offices.

All assets Periodic In 2018, DepEd adopted the Guidelines on the compensated at monitoring Acquisition of School Sites in Accordance with Republic full replacement reports reflect Act No. 10964. As provided for in the law, capital outlay cost and non- compensation of (CO) budget provided shall cover acquisition of new titled holders assets at full school sites to address school congestion, compensated replacement environmental, and safety issues, and for the payment of compensation for existing school sites pursuant to final for non-land cost and non- 28 assets, titled holders and executory decisions of the courts. The guidelines including compensated for provide for the procedure for determining the need for resettlement non-land assets acquisition of new school sites; modes of acquisition of school sites (i.e., donation, negotiated sale or purchase assistance including [consistent with Republic Act No. 10752], expropriation provided prior resettlement or any other mode of acquisition as provided by law); to physical assistance guidance on judicial proceedings; and other and/or provided prior to requirements for acquisition of new site (such as a economic physical and/or certification from the DENR-MGB that the property to be displacement economic acquired is suitable for a school site). It is stressed that displacement as DepEd procedures adhere to existing laws, and subscribe to due process in the event of any dispute per approved and/or need for compensation should this be legally RPs prescribed.

A copy of the said guidelines is attached. (Attachment 5) Provide Comparable Not applicable physically and access to – all economically employment and classrooms and school displaced AHs productive buildings with opportunities, constructed to comparable integration into date are access to host limited to the employment communities, confines of and production transitional existing opportunities, support, and school compounds; integration into timely delivery of hence, no host required civic issues related communities, infrastructure to this action and transitional and community point have support and services in been assistance relocation sites reported. including timely provided to

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delivery of displaced AHs, required civic and is reflected infrastructure in periodic and community monitoring services in reports relocation sites

Procedures for Negotiated land Independent In light of the The negotiated sale procedure is articulated in the negotiated settlements to third party responses attached Office Memorandum (OM-OSEC-2018-007) settlement are be monitored engaged above, the signed by the DepEd Secretary (Guidelines on the engagement silent on and Acquisition of New Schools Sites). (Attachment 5) of an transparency documented by Negotiated land “independent settlements independent third party” is third party documented and deemed not included in applicable/not Program directly monitoring relevant to reports DepEd’s context. Limited public Hire EMA EMA hired In light of the availability of responses expropriation Prepare Periodic external above, the engagement data. Observed periodic monitoring monitoring reports prepared of an “external need for monitoring reports for and submitted to External agency” is Monitoring activities with DepEd and ADB deemed not Agency physical and/or applicable/not economic Monitoring directly displacement reports disclosed relevant to on DepEd and DepEd’s Disclose ADB website, context.

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monitoring provided to reports on division offices DepEd and ADB websites and provide to division offices

ADB = Asian Development Bank, AH = affected household, AP = affected person, CAB-IPEd = Consultative and Advisory Bodies on IPEd (DepEd), DENR = Department of Environment and Natural Resources, DepEd = Department of Education, DOLE = Department of Labor and Employment, DP = displaced person, EMA = external monitoring agency, EMP = environmental management plan, FPIC = free, prior, and informed consent, GRM = grievance redress mechanism, IEE = initial environmental examination, IP = indigenous peoples, Indigenous Peoples Education (IPEd), IPAP = indigenous peoples action plan, IPP = indigenous peoples plan, IPRA = Indigenous Peoples Rights Act, IPSEO = Indigenous Peoples Education Office, IR = involuntary resettlement, LAR = land acquisition and resettlement, MOA = memorandum of agreement, MSS = minimum service standard, NCIP = National Commission on Indigenous Peoples, RP = resettlement plan, SPS = safeguard policy statement, STO = Sites Titling Office (DepEd)

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V. CONCLUSION

In relation to environmental safeguards, it has been clarified that DepEd school/classroom construction projects are not required to secure an ECC since these fall under Category D per the Revised Guidelines for Coverage Screening and Standardized Requirements under the Philippine EIS System of the DENR-EMB. A Certificate of Non-coverage (CNC) is issued to DepEd for these projects. For IR concerns, it has been reiterated that DepEd has issued a policy (DepEd Order No. 40, s. 2014) that removes the possibility of having to deal with IR issues moving forward – as a matter of policy, no public schools will be established in a site with no documentation of legal possession by DepEd or with disputes/resettlement issues. It is also reported that DepEd adopted the Guidelines on the Acquisition of School Sites in Accordance with Republic Act No. 10964, which provide for the procedure for determining the need for acquisition of new school sites; modes of acquisition of school sites (i.e., donation, negotiated sale or purchase [consistent with Republic Act No. 10752], expropriation or any other mode of acquisition as provided by law); guidance on judicial proceedings; and other requirements for acquisition of new site. It is stressed that DepEd procedures adhere to existing laws, and subscribe to due process in the event of any dispute and/or need for compensation should this be legally prescribed. With regard to IP safeguards, as previously noted and discussed with ADB, DepEd has more than complied with the IP safeguards actions indicated in the PAP, with the sustained implementation of the National IPEd Program and the permanent mechanisms for the participation of IP community representatives at all levels of governance. Support for the IPEd Program remains, including its own line item in DepEd’s budget, as reflected in the General Appropriations Act. In light of the current COVID-19 pandemic, DepEd continues to comply with the guidance and safety protocols that the Philippine government’s IATF promulgates.

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Enhanced Indigenous Peoples Education (IPEd) Framework of the Northern Subanen Tribe

Dipolog City Schools Division City, Region IX

NUR N. HUSSIEN, Division IPED Focal Person

April 2017

Foreword

The implementation of DepEd Order No. 62, s. 2011, known as “Adopting the National Indigenous Peoples (IP) Education Policy Framework”, is a very significant endeavor of DepEd especially to the Indigenous Peoples like the Subanen who have been experiencing discrimination from the society. This Indigenous Peoples Education (IPED) program is a response by the Department of Education to provide access to the Indigenous People (IP) for basic Education. The arduous task of completing this IPED Framework for the Subanen tribe of Dipolog City Schools Division is likewise compounded by its implementation to the schools assigned in serving the IP communities. Cognizance of this difficulty, the Dipolog City Schools Division through the Division IPED continuously and arduously labored to cope up with the demand of the program. The completion of this IPED Framework is a clear manifestation of our commitment to the full implementation of the IPED program in this division. On this note, I therefore call all stakeholders who are directly and indirectly involved in this program to incessantly work for the betterment of our Indigenous Peoples, the Subanen. May this undertaking make a difference in the lives of our Indigenous People.

Victorina G. Perez, CEO VI Schools Division Superintendent

Enhanced Dipolog City Schools Division: IPED Framework 2

Acknowledgment

We would like to acknowledge the following personalities who have help crafted and finalized the Indigenous Peoples Education (IPEd) Framework for the Subanen Tribe of Dipolog City. This work is aimed to facilitate the implementation of the contextualization of the curriculum for Indigenous Peoples Education (IPEd). We are indebted to the following namely:

Mrs. Victorina G. Perez, Schools Division Superintendent Dr. Majarani M. Jacinto, OIC, Asst. School Division Superintendent Dr. Amelinda D. Montero, Chief, CID Mrs. Ivy J. Estadilla, Administrative Officer V

Atty. Eulo Lagudas, Provincial Legal Officer Mr. Edgar Gumanas, Officer, National Commission on Indigenous Peoples (NCIP)

Learning Resource Management Section Mr. Ronillo S. Yarag, Education Program Supervisor Instructional Management Section Mrs. Violeta H. Rosal, Education Program Supervisor (MAPEH) Mrs. Elma S. Quimpo, Education Program Supervisor (English) Mrs. Helen B. Silao, Education Program Supervisor (Kindergarten) Mrs. Jacinta B. Yusoph, Education Program Supervisor (Mathematics) Dr. Aracelie G. Macasasa, Education Program Supervisor (Filipino) Dr. Roy C. Tuballa, Education Program Supervisor (AP) Mrs. Zyhrine P. Mayormita, Education Program Supervisor (Science) Mrs. Monina R. Antiquina, Education Program Supervisor (EsP) Dr. Rogelio A. Murro, Education Program Supervisor (TLE)

Enhanced Dipolog City Schools Division: IPED Framework 3

District Instructional Supervision Section Mrs. Catalina Barinaga, PSDS West District Cluster A Dr. Bernie P. Laranjo, PSDS West District Cluster B Dr. Renie B. Bael, PSDS East District Cluster A Dr. Janette A. Zamoras, PSDS East District Cluster A Mr. Ferdinand J. Ortiz, PSDS East District Cluster C Dr. Melchora Hamoy, PSDS North District Cluster A Ms. Joy Campiseńo, PSDS North District Cluster B Dr. Jovencia M. Samante, PSDS South District Cluster A Mrs. Arsenia Zamoras, PSDS South District Cluster B Dr. Nur N. Hussien, PSDS South District Cluster C

School Heads of the South District Mr. Granifer Jauculan, Linay Elementary School Mr. Victor Laput, Virginia Elementary School Mr. Olalio Delos Santos, Pamansalan Elementary School Mrs. Loela Ben Eli, Pamansalan Ecotech High School Mr. Kent Adolfo, Diwan Elementary School Mr. Ricardo Dagpin, Guinsangaan Elementary School Ms. Jennifer Benong, Cayasan Elementary School Mrs. Maria Teresita Ronolo, Cogon National High School Mrs. Judith Nieves, Cogon Elementary School Mrs. Lydia Etrone, Sangkol Elementary School Mr. Efren Nieves, Sinaman Elementary School Mr. Joy Sularte, San Alfonso Elementary School Mr. Rodney Velasco, San Jose Elementary School Mrs. Gina Regencia, Punta Elementary School Dr. Joselito Tizon, Punta National High School Mr. Leo Nazareno, Olingan South Elementary School Mr. Macias Regańon, Olingan Elementary School

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Mrs. Amalia Descallar, Sta. Cruz Elementary School Mrs. Maria Fe Grace Dinampo, Galas Elementary School Mr. Ferdinand B. Dinampo, Dicayas Integrated School

and

Mr. Rogelio Andapat, Galas Elementary School and true-blooded Subanen for his support in interpreting the data Mr. Kevin Ian Albon and Mr. Adonis Abellanosa for their uncessant support extended to the IPED focal persons for data gathering and interpretation. Also to Mrs. Marilyn G. Barbaso, Administrative Aide VI for her assistance to encode some of the data.

Mrs. Lynne De Guzman-Pina, President, Philippines Association of the Translator, who incessantly help in the process of completing the IPED Framework for the Northern Subanen in Dipolog City

Above all to Timu`ay Celerio Papun and the entire Indigenous Cultural Community (ICC) of Northern Subanen tribe in Dipolog City who wholeheartedly provide all the information to make this framework a huge success.

Enhanced Dipolog City Schools Division: IPED Framework 5

Table of Contents

Foreword ………………………………………………………………… 2 Acknowledgement ………………………………………………….... 3 Introduction ……………………………………………………………. 7

Chapter I: Location ………………………………………………….. 10 Chapter II: Subanen Settler ……………………………………….. 13 Chapter III: Northern Subanen …………………………………… 34 Chapter IV: Ancestral Domain Analysis ……………………….. 50 Chapter V: Educational Analysis ………………………………… 65 Chapter VI: Core Values, Mission, Goals & Objectives ……. 74 Chapter VII: Program, Project and Activity …………………... 75

References ………………………………………………………………. 81 Appendices ……………………………………………………………… 81 Definition of Terms ……………………………………………… 83 Letter of Confirmation & Affirmation ……………………… 84 Pictorials …………………………………………………………… 85

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Introduction

The heart of the K to 12 reform is about one’s culture, one’s sense of self. K to 12 is grounded on a conviction – Indigenous Peoples carry with them a wisdom largely misunderstood ... K to 12 takes culture as the bedrock of education.

Br. Armin A. Luistro FSC January 11, 2013

This IPED Framework focuses on the situation of the hundreds of indigenous peoples who have been living in Dipolog City and now settled in the remote areas covering Cogon and extending to as far as Sitio Virginia, Sitio Linay, Sitio Guinsangaan and Sitio Pamansalan of Barangay Diwan. These Indigenous Peoples (IP) communities have manifested unique cultures and made distinct and productive use of harsh environments. However, IP members all over the city are subjected to an unusually large number of enchanting myths which are part of their unique culture that other people thought to have led to inadequate, often hostile development policies, entrenched agricultural poverty, discrimination and human rights violations. The Subanen have much to offer in terms of unique indigenous knowledge, system, practices and spirituality, in addition to their economic contributions, cultural diversity and more, but in order to realize their full potential, misconceptions need to be corrected and supportive policies and programmes put in place.

A research study by the National Commision on Indigenous Peoples (NCIP) showed that the educational system of the Philippines has been “inappropriate” and asserted that this current system “has contributed to the further marginalization and exploitation of IPs.” Section 4, Rule VII, Part VI of

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the Implementing Rules and Regulations of IPRA provided for the creation of an Office on Education, Culture and Health (OECH) as the NCIP structure responsible for the effective implementation of educational, cultural, and health-related rights as provided in the Act. Thus, the OECH prioritized a program in curricular revisions that positions and prepares the IPs “to be more attuned with needed life-long learning values and life-skills for the development and protection of ancestral domains and their culture and to advocate for IP rights and welfare” (see the NCIP document, “Profile of Education, Culture and Health programs/projects for Indigenous Peoples contained in the MTPDP-MTPIP 2005-2010: Considerations for the medium- term work and financial plans”).

Moreover, through the leadership of Brother Armin A. Luistro, FSC, the Department of Education implemented the K to 12 (Kindergarten up to 12 years in Basic Education) by virtue of Republic Act 10533 known as Enhanced Basic Education Act as a Curriculum Reform is a response to the needs of the Indigenous People (IP) in terms of education. The curriculum is learner- centered, relevant, responsive, culture-sensitive, contextualized, MT-based instruction, flexible enough to localize and indigenize the curriculum based on their respective educational and social contexts. It is a strong idea and a principle that supports the Indigenous Peoples Education (IPEd) where the heart of the K to 12 Reform is about culture and one’s sense of self.

The Department of Education has initially responded through the adoption of the National Indigenous Peoples Education Policy Framework (DepED Order 62, s. 2011), which articulates the Department’s policy directions and commitment to forward and support the clamor of IP communities not only for access to education, but one that is culturally- rooted as well. This commitment is further strengthened by the Department’s implementation of the K to 12 Program, which notably has the following distinctive features and guiding principles, among others: culture-

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sensitiveness, inclusiveess, relevance and responsiveness, contextualized, flexible, and learner-centered.

As one of the strategies to pursue the directions set by DepED Order 62, s.2011 as suggested by Sec. Luistro, as well as to support those who are serving in IP communities in developing knowledge, skills, and attitudes needed to implement the vision of a culture-responsive and community-based K to 12 curriculum, an IPED Framework should be developed for teachers and school heads from the public schools that are situated in and/or serving IP communities. With a better understanding of the education situation and aspirations of IP communities and equipped with the needed basic competencies, the teachers supported by their school heads are expected to initiate indigenization and community engagement efforts in their schools of assignment.

Hence, the Dipolog City Schools Division, as one with other school divisions that advocate the implementation of Indigenous Peoples Education Program (IPED), takes the efforts that lead into the implementation of the said program. Since 2013, during the inception of IPED, the Dipolog City Schools Division, through its active assigned IPED focal persons, has been taking major steps to conduct and implement all the IPED activities initiated and spearheaded by the IPSEO- Central Office. Planning, organizing and implementing of the IPED activities such as capacity building, curriculum and learning resource development, community engagement and educational planning has been given priority particularly on financial matter.

It is also in this premise that the division puts so much efforts to finish the IPED Framework for the Subanen Tribe in Dipolog City so that the indigenization of the curriculum, with the incessant support of the stakeholders, is realized and effectively implemented in the schools assigned in serving the IP communities.

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Chapter I: Location

Dipolog City, Its Origin and History According to our Subanen ancestors, the word Dipolog came from the Subanen word ‘dipag’. The legend revealed that a Spanish Missionary came many years ago to Sitio Tulawan where the people were mostly of Subanen ancestry. This missionary asked a Subanen the whereabout of the Captain. Understanding only the word “captain”, the Subanen replied in Subanen, ‘dipag’, meaning across the river. Through the years, this term is corrupted by mispronunciation and intermingling of Visayan and Subanen words into what is known today, “Dipolog”. From that time, Tulawan's political identity ceased to exist.

Dipolog’s history started in 1834 when the Spaniards organized the civil government of Misamis Province that included Dipolog as a barrio of . It was a barrio of Dapitan for eight years before it finally became a municipality on July 1, 1913, fifteen years after the Philippines gained independence from the Spanish colonialism. In 1942, the seat of the provincial government of the province of was transferred from to Dipolog making the latter as the capital in-fact of Zamboanga Province. When Zamboanga Province was divided into and , Dipolog became the capital town of Zamboanga del Norte. Then, on January 1, 1970 by virtue of Republic Act 5520, Dipolog became a charted city during the presidency of President Ferdinand E. Marcos.

Dipolog City, situated in the Northwestern part of the Province of Zamboanga del Norte is known as the 'Gateway to Western Mindanao'. It is bounded by Dapitan City in the north, the Municipality of Polanco in the east, the Municipality of Katipunan in the south and on the west. It is

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considered the “Spanish Sardines Capital of the Philippines”, being famous nationwide for its bottled sardines and also dubbed as the “Queen of Orchids”, being the home to the endangered orchid specie named ‘Walingwaling’. Composed of 21 barangays namely Barra (Urban), Biasong (Urban), Central (Urban), Cogon (nature park), Dicayas (Urban), Diwan (nature park), Estaka (Urban), Galas (Urban), Gulayon (Urban), Lugdungan (suburban), Minaog (urban), Miputak (Urban), Olingan (Urban), Punta (suburban), San Jose (Agriculture), Sangkol (Agriculture), Santa Filomena (Urban), Santa Isabel (Urban), Sicayab (Urban), Sinaman (Agriculture) and Turno (Urban), Dipolog is classified as a second-class city based on its income.

Dipolog is inhabited with more or less 130,759 people as of the 2015 census. It is the center of all social, political, economic and other processes. Its land area of 248,587 hectares consists mostly of rolling terrain with wide lowlands along its Western Coasts facing Sulu Sea. It has a number of waterways, the most common of all is the Dipolog River and other rivers include those of Diwan, Layawan and Katipunan and the creeks in Miputak, Gunawan and Olingan.

Since Dipolog is a place of mild and moderate climate and not within the typhoon belt, it could be visited anytime of the year. Today, it has developed into a vibrant city and envisions in becoming a trading hub of Northwestern Mindanao. Potential investment areas range from agri-based processing such as activated charcoal, desiccated coconut, broiler contract growing, livestock raising, cattle fattening; contruction, furniture, marble, low-cost housing projects, feed mill; food processing or packaging such as meat and fish processing, mango processing and packaging. Its economic status is rapidly growing with businesses and banks opening; first commercial passenger marine vessel, the MV Lady of Good Voyage of Medallion Transport is now operating plus many other public investments on infrastructure and facilities such as magnificent boulevard; widening of various roads within the

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city; the completion of the Corazon C. Aquino Hospital; improvements of Cogon Eco-Tourism Park and many more. A few of its large agro-industrial establishments include and corn, fish, livestock and processing plants. A great majority of the small manufacturing establishments are also agro- industrial such as saw mills, bakeries and small and scale cottage industry. NACIDA cottage industries activities involve metal craft, woodcraft, rattan craft, ceramic and food processing. Major products are coconut, rice, corn, fish, and sardines in oil. Its major sources of livelihood are construction, fishing, agriculture and services.

In the education aspect, Dipolog is selected as one of the ten pilot cities of the League of Cities of the Philippines for the Senior High School Program. In line with this, the Local Government Unit has constructed 80 classrooms and a three-storey building at the Zamboanga del Norte National High School.

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Chapter II: Subanen Settlers of

The original inhabitants of Zamboanga were the Subanen people of Indonesian origin who came at about 2,000 to 6,000 years ago. But upon the arrival of the Muslims, they were pushed into the hinterlands and lived along the riverbanks. With the leadership of the Spaniards and with the relocation of various people groups in the area, the Subanens were pushed farther to live in the forest where they engaged in fishing, kaingin, rice farming and breeding a variety of livestock such as pigs, cattle, chicken, water buffaloes, etc. Because of this influx of other incomers, the Subanen later became the minority in the area.

Subanen or Subanons generally referred to themselves as the Bansa` Subanen/Subanon, meaning “Subanen/Subanen Nation”. As a “nation”, it is subdivided into several subgroups based on their roots or point of origin such as names of rivers, lakes, mountains or locations. Although these Subanen subgroups are related and virtually identical, they are linguistically diversed and mostly cannot understand each other. The diversity of their languages reflects the creative adaptation of groups to their changing physical and social environments.

The six Subanen subgroups are known by the following names: Eastern Subanen (Guiselugen), Northern Subanen (Tubuy), Central Subanen (Sindanganun), Southern Subanen (), Western Subanen (), and Kalibugan (/). These subgroups are basically named after the rivers or mountains where they are situated. The Eastern Subanens who are found in West of Mt. Malindang, Don Victoriano, Tudela, other parts of and some parts of Zamboanga del Sur are known to be the descendants of Apu` Mangelindan. The Northern Subanen who are also known as Getaw Dikayu are concentrated in Tubuy, some parts of , Sergio Osmena, La Libertad, Dapitan, Dipolog, Mutia, Polanco,

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Katipunan, Manukan, Roxas and . The Central Subanen can be found in the municipalities of , Siayan, Jose Dalman, Roxas, Leon Postigo, Salug, Manukan, and some part of Katipunan, ang Godod. The Southern Subanen are situated around the municipalities of Lapuyan, Pitogo, Baganan, , , Dinas, , San Miguel, , southern , and in Zamboanga del Sur and of Province. The Western Subanen dominate the municipalities of , Siocon, Siraway, Baliguian, and in Zamboanga del Norte and the municipalities of , RT Lim, Ipil and in Zamboanga del Sur. The Kalibugans occupy the head of Sibugay Bay from west to Ipil and inland, Josefina in Zamboanga del Sur, the municipalities of Don Mariano Marcos and Conception in Misamis Occidental, and Mutia and the southern portion of Sergio Osmeña in Zamboanga del Norte. Some of these subgroups believe that the term Subanen is used since each subgroup is named after the big rivers where they are located. In the Subanen language, Subanen means “river dwellers”; coming from the root word suba that means “river” and the nen indicates origin. The Subanens are frequently seen using the rivers for navigation, and this may have created an image of them as “river dwellers”. In the context of the Western Subanon of R.T. Lim, Zamboanga Sibugay, Timu`ay Fernando Muday says the word Subanen/Subanon is originally Suban, coming from the Subanen word Subang which means sunrise or moonrise and the en refers to people.

With the influx of migration from other areas, the Subanens moved to the hillsides and practiced swidden agriculture there. This was why they considered themselves as getaw buid or people of the hills. This perception of themselves as getaw buid has remained through the years, as evident by the aversion of present-day Subanen to traditional ways. However, those Subanens who embraced Islam are no longer considered themselves as Subanens but rather as Kalibugan. Claims said that Kalibugans were actually ethnically mixed with Sama, Badjau, Tausug, or Maguindanaon but there was

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no supporting evidence on these assertions. Linguistically, the language of the Kalibugans are virtually identical with the language of the neighboring non-Islamic group, except that the Islamic groups have a larger amount of Arabic vocabulary that refers to aspects of life that deal with religious concepts.

Economic Status In search for food, the Subanens regularly moved from one location to another to clear more forest for planting. They cultivated crops, with rice as the most important crop, but they are also known to raise livestock including pigs, chickens, cattle, and water buffaloes. To safeguard these fields, they built their houses along hillsides and ridges overlooking their family fields. Those who remained living in the coastal areas, practiced wet agriculture using plow and carabao in producing their staple rice. Aside from rice, the Subanens living in these areas produced coconuts. Beyond the coasts, both wet and dry agriculture were practiced. Those who were in the interior, swidden farming was the norm with corn and rice as their principal products. Apart from these principal crops, root crops like camote, , gabi (taro), and ubi (yam) were also grown. These were roasted, boiled, or made into preserves and sweets. The people supplemented their income and their food supply by fishing, hunting, and gathering of forest products. The extra rice they produced, plus the wax, resin, and rattan they gathered from the forest were brought to the coastal stores and traded for cloth, blades, axes, betel boxes, ornaments, Chinese jars, porcelain, and gongs.

The Subanens believed that trading started many centuries ago when the Moros reached Nawang (which later became Zamboanga), the place of the first Subanen Chieftain Tabunaway. The Moros wanted to exchange the fish they caught with the fruits and other products of Nawang. Hence, they placed their catch on rocks and waited for the Subanens to come down from the hills. Enjoying the taste of the fish, the Subanens then put their own food of rice,

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, and yams on the same rocks for the Moros to take. This was the beginning of trade between the Subanens and the Moros. The coming of the Moros to Zamboanga was recorded to have taken place in 1380, and trade between the two went on for hundreds of years. Aside from maintaining the trade with the Moros, the Subanens also bartered with the coastal people for their subsistence.

During drought, Subanens resorted to gathering buri and lumbia or lumbay, which are palm types with pith along the entire length that is a rich source of starchy flour. They also gathered sago and varieties of wild edible roots in the forests or along the riverbanks. They cultivated squash, eggplant, melons, bananas, papayas, pineapples, jackfruit, and lanzones as their additional food. They also grew hemp or abaca, and used fiber for making ropes, weaving cloth, or exchanging for finished products in the barter trade.

The relationship between natural phenomena and the agricultural cycle was well established in the folk knowledge of the Subanens. They studied wind patterns, looking out for telltale signs of imminent weather changes. Based on their native methods of meteorology, the Subanens identified three distinct seasons within the agricultural cycle: pendupi, from June to September, characterized by winds blowing from the southwest; miyan, from December to January, a time of winds and northeast monsoon rains; and pemedes, from March to April, the hot and dry season. The Subanens also reckon agricultural time by the stars, notably the constellation Orion. Among the Subanens, as it is with other Mindanao groups, the appearance of this star group signaled the time for the clearing of a new swidden. The monthly rotation of the stars was a guide for the swidden cycle during the first months of the year (Casal 1986:36).

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Political Organizational Structure and System Subanen society is patriarchal, with the family as the basic governmental unit. (Finley 1913:25). There is no political hierarchy on the village level, as in the datu system of government for this title of datu was used occasionally only during the Sultanate period. The only traditional title for a communal leader is timu`ay who is also the chief arbiter of conflict between the families of a community or a confederation. This word timu`ay (variously spelled timuai, timuway, timway) is also used in Maguindanao which means “chief” or “leader.” It connotes both civil and religious authority for the bearer of the title. Under his leadership, an association or confederation of families forms a community. A timu`ay may be recalled by a community and given another task of leading another community if he is proven to be an efficient leader. However, his authority may be invoked in cases of violations of social norms, such as affronts or insults, violations of contracts, and other offenses. This, is then the basis of the Subanen patriarchal society: the absolute authority of the father to assert the supremacy of family rights within a community voluntarily organized under a designated Timu`ay.

During the Spanish and American colonizations, there were several attempts to organize the Subanen into politically administered towns or villages, but the people resisted these attempts. Such was the premium the Subanen put on the independence of the individual family. In fact, young Subanen who marry break off from their families and start their own families in other places.

In recent times, a Timu`ay was confronted with concerns ranging from local issues affecting their particular community to larger, regional issues confronting the entire Subanen group. These issues included the defense of the Subanen ancestral domain against the encroachments of loggers and mining companies. Highly politicized Subanen leaders have been active in

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organizing their own people and coordinating with non-government organizations of tribal advocates to defend their rights.

Social Organization and Customs Subanens provide equal opportunities for both men and women to involve in agricultural work and household chores. Subanen men are seen doing the cooking and caring for their children as necessity arises. Women, on the other hand, are noticed doing heavy jobs such as farming or carrying weighty cargoes.

A neighborhood of 5 to 12 households becomes a unit of social organization, where members engage in frequent interactions. In cases of dispute, members may intervene to mediate, so that they may over time develop as efficient arbitrators of disputes, and become recognized as such by this neighborhood. There are many such communities in a Subanen society. A bigger group of interacting communities may contain as many as 50 households.

Normally, marriage in Subanen society is through parental arrangement that could take place even before both parties reach the age of puberty. The contracting families would go through preliminaries for the purpose of determining the bride price, which may be in the form of cash or goods, or a combination of both. Negotiations would be undertaken between the two sets of parents through the mediation of a go-between who is not related to either family. Once the bride price is determined, a partial delivery of the articles included in the agreement may be made and to be completed when the actual marriage would take place.

After a marriage ceremony is held, and the wedding feast is celebrated, the newlyweds would stay with the woman’s household for a certain time. During this period, the man is required to render service to his

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wife’s parents, mainly in the production of food. After a certain period of matrilocal residence, the couple would select their own place of residence, which is usually determined by proximity to the swidden fields. This new couple would inherit family properties such as Chinese jars, gongs, jewelries, and later on, money. Since the grains stored in bins or jars do not last long, they are not included in the inheritance. The ownership of cultivated land, the swidden field, is deemed temporary, because the Subanen family moves from place to place, and necessitated by the practice of shifting agriculture.

The family as a corporate unit would come to an end through divorce, abduction of the wife, or death of either spouse. But it could be immediately reconstituted through remarriage. The surviving widow could be married to a brother, married or not, of the deceased husband, or the parents of the deceased wife would immediately marries off the widower to one of their unmarried daughters or nieces.

Socioeconomic needs bring about close relationships in Subanen society. Spouses could expect assistance in many activities from both their parents and their kin, and they in turn would extend their help to these relatives when it is needed. Non-relatives are expected to give and receive the same kind of help. By the mere fact that they live in a neighborhood, non- relatives become associates in activities that could not be done by the head of the family alone, such as constructing a house, clearing the field, planting, and holding a feast.

Religious Beliefs and Practices The Subanens believe in a Supreme Being they call Diwata Megbebaya` and stand on their faith of having a “hidden holy book” at one time. Today, the Subanen people have adopted either Roman Catholic or Islam.

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The Subanen cosmogony exemplifies the basic duality of mortal life and spiritual realm, with a complex system of interrelationships between these two cosmic elements. Kilawan (visible mortals) who inhabits the physical world are prone to ailments caused by supernatural beings. In the nonmaterial realm exist the kanagkilawan (supernaturals), who are not visible to ordinary mortals, but who can be perceived and addressed by the belian (medium or shaman). The supernatural beings are of four kinds: gimuud (souls), mitibug (spirits), getautelunan (demons), and diwata (deities).

In place of a hierarchy or pantheon of supreme beings, the Subanens believe in the spirits who are part of nature. Spirits and deities are said to inhabit the most striking natural features which are considered the handiwork of the gods, such as unusually large trees, huge rocks balancing on a small base, peculiarly shaped mounds of earth, isolated caves, and peaks of very tall mountains.

The active relationship between ordinary mortals and the supernaturals begins when an individual becomes sick. The Subanens believe that an ailing person’s soul momentarily departs from the person’s body. It is up to a belian to recall the straying soul, reintegrate it with the ailing person so that the illness ends. If a belian fails to reconnect the soul to the ill person’s body, the sick person dies and then his soul becomes a spirit. A belian, as in any traditional shamanistic culture, occupies a very special place in Subanen religious and social life for he is believed to be capable of visiting the skyworld to attend the great gatherings of the deities, known as bichada (assembly or meeting). He is also acknowledged of having the power to raise the dead.

Most religious observances are held with the belian presiding. These rites and activities include the clearing of a new plantation, the building of a house, the hunting of the wild hog, the search for wild honey, the sharing of feathered game, the beginning of journey by water or by land, and the

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harvesting of crops (Finley 1913:33). Only a belian is allowed to perform the religious ceremonies attending the celebration of the great beklug festival, held to propitiate the diwata or to celebrate an event of communal significance. In general, his functions are those of a medium who directs the living person’s communication with the spirits; of a priest who conducts sacrifices and rituals; and of a healer of the sick.

Metibug are the closest friends of human beings, but they could be troublesome if ritual offerings of propitiation are not made. Inexpensive offerings to placate metibug include a little rice, some eggs, a piece of meat, betel quids, betel leaves, and areca nuts which are given in combinations with the shaman’s discretion. These offerings could be made inside the house or out in the fields, by the riverbanks, under the trees, and elsewhere. It is believed that the supernaturals partake only the sengaw (essence) of the offerings, and human beings are free to consume the food and after the ceremony.

Furthermore, the Subanens believe that getaw telunan is a dangerous demon that must be avoided for he brings a lot of threats. Other demons that could inflect sickness include some diwatas. However, deities residing in the skyworld are benevolent.

In death, a person is sent off to the spirit world with appropriate rituals. First the corpse is cleaned and wrapped in white cloth. Then it is laid inside a hollowed-out log and given provisions such as food for its journey. A rooster is killed with its blood smeared on every mourner’s feet to drive away malevolent spirits who might be in attendance. And then, with a covered log- coffin, the surviving spouse goes around it seven times, and then goes underneath another seven times while it is held aloft. Several rituals are followed before the deceased is finally buried. Upon returning home, those who accompanied in the graveyard are obliged to get hold of a banana petiole

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dipped in ash. And this is thrown away before they go back to their respective houses.

Those who carried the coffin are required to take a bath in the river before going back to their houses. This is to wash away any bad luck they might have brought back with them. On the other hand, a widower is expected to leave a space on the table or floor for his dead wife everytime he eats. He invites her to eat with him for three consecutive evenings. He mourns for her until a kano feast is performed. Until this feast is done, he is not allowed to comb his hair, wear colorful clothing, or remarry.

Subanen Traditional House A typical Subanen settlement is a cluster of three to twelve dispersed households, and is normally located on high ground close to the swidden farm. A traditional Subanen house is generally rectangular, thatch- roofed with a small floor space averaging 12 square meters and invariably, with no divisions and no windows. The bamboo made floor is elevated 1.5 to 2.5 meters from the ground for the open space to be utilized in various ways. Usually, platforms about 2 to 2.5 meters wide are built against one, two, three, or four walls. Mats may cover these platforms, which then become lounging places by day, and sleeping areas by night. Likewise, with the use of large stones and a wooden squarish structure whose bottom is covered with a thick layer of earth or ash, a cooking area is constructed near the door. Another interesting objects found inside the house are bamboo made water containers about 1-2 meters long.

An additional platform or porch is seen in front of the door, usually measuring 2.5 square meters. This serves many purposes, such as husking rice, drying clothes, and the like. It also helps keep the house clean during rainy seasons when the occupants need to scrape mud off their feet

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before entering the house. All parts of the house are kept together using strips of rattan for no nails are used in those olden days.

There is no ceiling in the house, and the exposed beams of the roof serve as convenient places where a multitude of things like clothing, ornaments, rice, pepper, squash, corn, drums, guitars, and dishes could be stored. Hanging things from the roof beams has two advantages; the articles do not occupy floor space and they are also protected from breakage, insects, and rodents. For affluent Subanen family, 30 or more baskets are suspended from the roof with strips of rattan or abaca. Salt, wrapped in leaves, is also suspended over the hearth to minimize absorption of moisture from the atmosphere.

Having no windows, the overhanging eaves protect the inside from rain. Around the sides of the house, some spaces are thatched with detachable palm leaves. In good weather, this portion is opened to let in light, which also comes in through a space between the top of the walls and the roof. Light also enters through the door opening which seldom has a door and through the numerous spaces between the floor’s bamboo slats.

A removable ladder consisting only of a log with notches is leaned against a wall of the house. When everyone is away or during nighttime, this ladder is removed to ensure no unauthorized person comes in.

The main beams supporting the entire structure vary, depending on the intended length of stay in one area. Occasionally, a strong house made of heavy and solid materials is built if an agricultural site is found so promising.

Usually, a small granary is built near the Subanen house to serve as storage for rice or corn which are kept either in baskets or in bags. Aside

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from these granaries and dwellings, a special miniature house called maligai is added to the shaman’s spirit house that is made to hang from under the eaves. This is where the sacred dishes are kept. On its roof stand carved wooden images of the omen bird limukun.

Visual Arts and Crafts The indigenous earthenwares of the Subanen are simpler in execution and design compared to imported jars. Other Subanen crafts include several types of baskets made of nito vine or split rattan or bamboo or sometimes wood or tree bark. There are also woven bags usually made from the leaves of the screw pine, buri, or nipa. The early Subanen women were also fond of weaving using cotton thread or abaca fiber for their clothing and blankets. Additionally, the Subanens produce some of their weapons and implements using steel and wood.

Literary Arts Subanen oral literature include the folktales, short, often humorous, stories recounted for their sheer entertainment value; and the epics, long tales which are of a serious character. One of the stock characters in the long tales is the widow’s son, who possesses stupendous physical courage. The following is one of the numerous stories told about him.

One day, the widow’s son set out to hunt for wild pigs. He saw one wild pig but it gave him difficulty. A deity who was the owner of the pig saw him and invited him to his abode to chew betel nut and sip rice from a huge jar, using reed straws. The matter of the pig was resolved and and the two became friends. On his return journey, he met seven warriors who challenged him to a fight. Each of the seven men was dressed in different colors that also matched the colors of their eyes. Forced into battle, the widow’s son slew all seven warriors, but this savage fighting had crazed him so much that he was now looking for more enemies to fight. When he came to

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the house of a great giant named Dumalagangan, he challenged him for a fight. The giant, enraged and amused by the challenge of a “fly,” engaged him in a duel but was defeated after three days and three nights of combat. Battle drunk, the widow’s son looked for more enemies, instead of going home, where his mother was so worried over him. He met diwata who passed his kerchief over him, rendering him unconscious. When the widow’s son woke up, his rage was gone. The diwata told him to go home, saying that he was destined to marry the orphan girl (another stock character in Subanen tales) and that the seven warriors and the giant he slew would come back to life, and peace would reign in the land.

The epics feature the diwata, as well as mythical and legendary heroes and chieftains who are partly divine. Composed of many stories, these epics are told in a leisurely fashion, so that it takes one night to complete a story. The chanters of the epic have to have a strong memory and a good voice. They start off by chanting a number of meaningless syllables, giving them the pitch and duration of the recitative. Whenever the bards are getting tired, their assistants give them a chance to rest by taking up the last sung phrase and repeating it, sometimes twice. The singers, men or women, are honored and respected by the community, since they possess valuable knowledge of well- loved mythic events, which they recount in a most entertaining manner. These tales pass from one settlement to another during festivals, and are well known to the Subanen and the Kalibugan in both northern and southern parts of the Zamboanga peninsula.

To date, three Subanen epics have been recorded and published: The Guman of , the Ag Tobig nog Keboklagan (The Kingdom of Keboklagan), and Keg Sumba neg Sandayo (The Tale of Sandayo). These epics are performed during a weeklong beklug.

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The Guman of Dumalinao, Zamboanga del Sur has 11 episodes that narrate the conflict between the good, represented by their parents, and the evil represented by three evil queens, their descendants, and other invaders. The monumental battles are fought between these forces in order to capture the kingdoms of Dliyagan and Paktologon. In the end the forces of good, aided by magical kerchiefs, rings, birds, and swords, conquer the evil powers.

The Keboklagan of Sindangan, Zamboanga del Norte is a saga about the life and exploits of the superhuman hero named Taake, from the kingdom of Sirangan. His successful courtship of Lady Pintawan in the kingdom of Keboklagan, in the very navel of the sea, sets off a series of wars between Sirangan and other kingdoms led by chieftains who resented a Subanen winning the love of Lady of Keboklagan. The wars widen, dragging other kingdoms into the fray. The chiefs of Sirangan, led by Taake, overpower the other chiefs, causing numerous deaths that bother Asog, the Supreme Being in the skyworld. And so, Asog descends on earth to tell the combatants to stop fighting and to hold a beklog, during which each of the warriors is given a life partner. He fans the kingdoms and all those who died in the fighting spring to life again.

The Sandayo of Pawan, Zamboanga del Sur narrates about 47 songs on the heroic adventures of Sandayo. Sandayo is brought to the center of the sun by his monsala or scarf and while there, he dreams about two beautiful ladies named Bolak Sonday and Benobong. Sandayo shows his affection for Bolak Sonday by accepting her mama or betel nut chew. At the beklug of Lumanay, Sandayo meets the two ladies. He also discovers during this event that Domondianay, his opponent in a battle that lasted for two years, is actually his twin brother. After a reunion with his family at Liyasan, Sandayo is requested by his father to aid his cousins, Daugbolawan and Lomelok, in producing the dowry needed to marry Bolak Sonday and

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Benobong. Using his magic, Sandayo produces the dowry composed of money, gongs, jars “as many as the grains of one ganta of dawa or ,” a golden bridge “as thin as a strand of hair” that spans the distance from the suitor’s house to the room of Bolak Sonday, and a golden trough “that connects the sun to her room.” Upon giving the dowry, Bolak Sonday and Benobong are married to Daugbolawan and Lomelok. Upon his return to Liyasan, Sandayo becomes ill and later died despite the care of Bolak Sonday and Benobong. These two women then search for the spirit of Sandayo. With the guidance of two birds, they discover that Sandayo’s spirit is a captive of the Amazons of Piksiipan. After defeating the Amazons in battle, Bolak Sonday frees Sandayo’s spirit and the hero comes back to life. One day, while preparing a betelnut chew, Bolak Sonday accidentally cuts herself and bleeds to death. It is now Sandayo’s turn to search for Bolak’s spirit. With the aid of two birds, he discovers that Bolak Sonday’s spirit has been captured by the datu of Katonawan. Sandayo fights and defeats the datu and Bolak Sonday is brought back to life. In Liyasan, Sandayo receives requests from other cousins to aid them in producing the dowry for their prospective brides. Using his powers, Sandayo obliges and after the marriage of his cousins, a grand beklug is celebrated in Manelangan, where Sandayo and his relatives ascend to heaven.

Performing Arts

Subanen musical instruments include the gagong, a single brass gong; the kulintang, a set of eight small brass gongs of graduated sizes; and the durugan, a hollowed log which is beaten like a drum; and the drums.

Vocal music includes the chants for the epic, and several types of songs, which include the dionli (a love song), buwa (lullaby), and giloy (a funeral song for a dead chieftain). One buwa sung by the Subanen of the goes this way:

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Buwa ibon, da dinig ina` tada-a magayod ditong maloyo li tulog buwa ibon

Rocking your mother’s not here do not cry she is away sleep well now rocking Another song, sung between friends, has the title “Mag Lumat Ita” (Let Us Play): Salabok salabok dini balay ta hin glen da magtangao mag lumpot ita glem

One by one here in my house some of us will seek we will play together.

The giloy is usually sung by two singers, one of them being the belian, during a gukas, the ritual ceremony performed as a memorial for the death of a chief. The chanting of the biloy is accompanied by the ritualistic offering of various foods like broiled fish, chicken, and pork. The belian and his assistants bring out a jar of pangasi () from the house and into

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the field, where the wine is poured onto the earth. Then the chanting begins, inside the house. The translated version of the giloy goes this way:

First Singer:

O how difficult how difficult is our lot I will not mind the cost, even if it is in great amounts of gold.

Second Singer:

O what can we do... Kindagaw has taken him. When Kindagaw takes anyone, nothing can be done to take him back. Not even with great amounts of gold..

To appease the diwata, the Subanens perform ritual dances, sing songs, chant prayers, and play their drums and gongs. The belian is the lead performer in almost all Subanen dance rituals. His trance dance involves continuous chanting, frenzied shaking of palm leaves, or the brandishing of a bolo alternated with the flipping of red pieces of cloth. Upon reaching a feverish climax, the belian stops, out of his trance, and proceeds to give instructions dictated by the diwata to the people.

Dance among the Subanen fulfills a multitude of ceremonial and ritual functions. Most important of the ritual dances is beklug that is performed on a platform of at least 6–10 meters above the ground. This is the most expensive Subanen ritual held to commemorate a dead person, so that

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his acceptance into the spirit world may be facilitated, or to give thanks for a bountiful harvest, or to ask for such a harvest as well as other favors from diwata.

The whole structure of the beklug platform sways and appears to be shaky, but it is supported at the corners by upright posts. In the middle of the platform, a paglaw (central pole) passes through, with its base resting on a durugan, a hollow log 3 meters long and as thick as a coconut trunk which is laid horizontally on the ground, resting on a number of large empty earthen jars sunk into the earth. These jars act as resonators when the paglaw strikes the durugan. The jars are kept from breaking by means of sticks and leaves, protecting them from the durugan’s impact. The sound that the paglaw makes is a booming one, and could be heard for kilometers around.

In a typical performance of the beklug, gongs are beaten, songs rendered, and the people take turns sipping or rice beer from the reeds placed in the jars. As evening comes, and all through the night, they proceed to the beklug platform by ladder or notched log, and join hands in a circle. They alternately close in and jump backward around the central pole, and as they press down hard on the platform in unison, they cause the lower end of the pole to strike the hollow log, which then makes a deep booming sound. It is only the belian that appears serious in his communication with the spirit world, while all the rest are more concerned with merrymaking—drinking, feasting, and dancing.

The belian does the dancing in other ceremonies, e.g., for the recovery of a sick child. During the ritual offering of chicken, an egg, a chew of betel nut, a saucer of cooked rice, and a cigarette made of tobacco wrapped with nipa leaf, the shaman burns incense, beats a china bowl with a stick, beats a small gong called agun cina (Chinese gong), with the purpose of inviting the diwata mogolot (a class of deities who live in the sea) to share in

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the repast. Then he takes hold of bunches of long strips of salidingan or anahaw leaves in each hand and dances seven times around the altar.

In the puluntuh, a beklug held in memory of a dead person, two altars are constructed, one underneath the dancing platform and another near it. These are for the male and female munluh who are also the manamat, maleficient beings of gigantic size who dwell in the deep forests. In the ceremonies, the munluh are invoked and given offerings to keep away other manamat from the festival. The male belian dances with quick steps three times around the altar and around the hollow log underneath the beklug platform, holding in one hand a knife and in the other a piece of wood and a leaf. The altar of the female munluh is served by two women belian that take turns in beating a bowl, burning incense, and dancing. Unlike the male shaman, they carry no knife or piece of wood and their dancing movements are centered on their hands and body, hardly using their feet.

The soten is an all-male dance dramatizing the strength and stoic character of the Subanen male. It employs fancy movements, with the left hand clutching a wooden shield and the right hand shaking dried leaves of palm. In a manner of supplication, he calls the attention of the diwata with the sound of the leaves, believed to be the most beautiful and pleasing to the ears of those deities. The Subanen warrior, believing that he has caught the attention of the diwata who is now present, continues to dance by shaking his shield, manipulating it as though in mortal combat with unseen adversaries. The soten is danced to the accompaniment of music played on several blue and white Ming dynasty bowls, performed in syncopated rhythm by female musicians.

The diwata is a dance performed by Subanen women in Zamboanga del Norte before they set out to work in the swidden. In this dance, they supplicate the diwata for a bountiful harvest. The farmers carry baskets

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laden with grains. They dart in and out of two bamboo-planting sticks laid on the ground, which are struck together in rhythmic cadence by the male dancers. The clapping sequence is similar to that of the tinikling or bamboo dance.

The lapal is a dance of the belian used to communicate with the diwata, while the sot is a dance performed by Subanen men before going off to battle. The bela`i is a dance performed by young Subanen women looking for husbands. They whisk dried palm leaves, whose sound is supposed to please the deities into granting their wishes.

The pangalitawao is courtship dance usually performed during harvest time and in other social occasions. Traditional costumes are worn, with the women holding shredded banana leaves in each hand, while the men hold a kalasay in their right hand. The change in steps is syncopated. The women shake their banana leaves downward, while the men strike the kalasay against the palm of their hand and against the hip. A drum or a gong is used to accompany the dancing.

The sinalimba is an extraordinary dance that makes use of a swing that could accommodate 3 to 4 persons at a time. The term is also used to mean the swing itself, a representation of a mythic vessel used for journeying. Several male dancers move in rhythm to the music of a gong and drum ensemble, which are played beside the swinging sinalimba. At a given precise movement, one of them leaps onto the platform, steadies and moves with the momentum of the swing. Once he finds his balance, he forces the sinalimba to swing even higher. This requires considerable skill, since he has to remain gracefully upright, moving in harmony with the sinalimba as though he is a part of it. The other two or three performers follow him onto the sinalimba one after the other, making sure they do not disrupt the pendular rhythm of the swing. A miscue can disrupt the motion, and even throw them

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off the platform. Even as they end the dance, they must maintain their agility in alighting from the sinalimba without counteracting or disrupting the direction of the swing.

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Chapter III: The Northern Subanen

People The Northern Subanen people are generally straight haired, brown in complexion, regular in height, and strong in build. They are originally known as Getaw Dumarangen, meaning the first descendants. According to the Northern Subanen legend, prior to the arrival of the Spaniards in Dipolog City, Mandilinay or Daulunay was the first Subanen inhabitant of Dipolog City. At the other side of the river lived Kubus who became interested in Mandilinay when he saw her sweeping the ground. Because of his intense interest, Kubus went home and beat his gong to send his message, “Melengas sug delaga tu Dipag” (the lady at the other side is beautiful). When Mandilinay heard his gong beating, she hurriedly went upstairs to send her reply using her gong with the message, “Minaug na sug begutaw”, meaning the “handsome man is here”. In a nutshell, Mandilinay and Kubus got married, were blessed with siblings and began the tribe of Northern Subanen or better known at that time as Getaw Dumarangen.

Like the other Subanen subgroups, the Northern Subanen people in the early days preferred to live in isolated dwellings consisting of gorgeous mountains, rugged trails, and winding rivers. In particular, they converged along the great Dikayu River and its adjoining localities. This explained why the Northern Subanen people are also known as Dikayunhun, a word taken from Dikayu River. However, some Northern Subanen people insisted they were from Layawan River from Sergio Osmeña down to Polanco and this was why they were also known before as Getaw Liyawan. The Northern Subanen people were basically swidden agriculturists whose houses were usually built closer to their work fields. They settled in the interior barangays of the municipalities of Katipunan, Polanco, Roxas, Sergio Osmeña Sr. and the city of Dipolog. They were also scattered in the interior parts of Western , Eastern Siayan, and the southern most tip of southern Jose Dalman.

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During the Spanish colonization of the Philippines, the Northern Subanen people testified how the Spaniards ostracized them because of their use of the bahag (g-strings); of their language saying that only Satan used it, and of their faith that caused some belian to be burned alive because of their NonRoman Catholic beliefs. This maltreatment by the Spaniards prompted them to move further away from the mainstream and lived near the riverbanks. From then on, the non-Subanen people changed Getaw Dumarangen to Subanen, meaning people who live near the river.

By nature, similar to other Subanen subgroups, the Northern Subanen people are peace loving and God-fearing. They never engaged in war unless provoked or when the issue concerned their ancestral land domain. Their weapons carved out of stones were used only for farming, fishing, hunting or butchering animals and for preparing food.

Beliefs and Practices The Northern Subanen people believed in the power of the spirits who are said to inhabit the large trees, isolated caves, huge rocks, tall mountains and huge rivers. Only the belian has the power to communicate with them through rituals or ceremonies. He is also the only one who could connect a living person to deceased loved ones or to call the unseen person who caused the bad omen to transpire in a certain village.

The most essential ceremony for the Northern Subanen people is the beklug since this is the time that they are able to appease the spirits who are believed to have cause ailments and also a time for them to celebrate for a bountiful harvest or to fulfill pledges they made at various times or to ask for protection for the entire community. The offerings during beklug usually contain eggs, chicken, rice, pigs, pangasi (rice wine) or other things that the Abyan (guide) demands.

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Other fundamental rituals of the Northern Subanen tribe includes the following: 1. Kanu is carried out to appease the spirits from any possible wrongdoings that anyone has done and this is done using food offering containing chicken, eggs, rice and mam`un (made up of apug, bunga and gapin/buyu`). Bunga is a fruit of a palm tree; gapin/buyu` is a green spicy leaf used in wrapping bunga and apug.

2. Panagay is intended to keep pregnant women from the disturbances of the spirits. This ritual commences with the beating of ya`ung (small bowl) four times using a round stick to invite the spirits to eat the food offered. The food offering consists of two clenches or one glass of rice, one live rooster, one egg, eight sets of mam`un. This offering is prepared at dusk before the ritual begins. It is mapped up with a banana leaf that is placed in a small table and set underneath the house during nighttime. The live rooster is tied to a post of the house. A ritual is done for the uncooked food before they are cooked. And then, another ritual is carried when the food is already cooked. The sap of a Palinan tree is lighted so its smoke signals the bad spirits that the food offered is ready for them to take in exchange of keeping pregnant women and babies safe throughout the conception period. This offering is made to appease the spirits for the possible wrongdoings done unintentionally.

3. Kanu bata` is a ritual primarly for the protection of newly born babies. This is likened to baptism or baby dedication in the Christian world. Basically, it uses the following offerings,: one live rooster, one egg, eight sets of mam`un, and two clenches of rice placed in a sanggab (one whole bamboo used to hold food). Like the panagay ritual, a ceremony is done for the uncooked food and another one for the cooked food. The cooked food with the mam`un are placed on a table. When the ceremony is

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finished, the panagukan (food offering) a placed on a white cloth, tied and then hung on the baby ‘cradle’. After eating, this white cloth is shaken off on the baby so his good spirit comes back to him. The Northern Subanen people have six kinds of this kanu bata` ritual namely: a) Selangi is a required ritual for newly born babies and is carried out early morning; b) Lemes is a ritual that uses one live rooster and kalung. Before the ceremony starts, a bamboo with several splits on top and two basins with water are placed near the newly born baby. One basin is where the kalung (small crab) wrapped in a charcoal is placed and the other basin is used for giving the baby a bath when the ritual is over. A belian removes one claw of the crab and places it on his armpit. Then he removes it, chews it, and places it on the new born baby’s mouth. And then, the mother removes it from the baby’s mouth and throws it away. The rooster is pressed with a coconut shell until it dies. And then, this is cut into two where the right side is cooked and then placed in a bamboo. Two ceremonies are done, one is pingmalawan for the uncooked chicken and then pingmilutu`an when the chicken is already cooked; c) Ginutung (literally means monkey) is a ritual administered early morning using a wooden toyboat, 2 paddles, charcoal wrapped in a black cloth, and stems and leaves of sugar cane. This is the procedure of this ritual: the two paddles together with the charcoal are hung at the two corners of the house. The sugar cane stems which are tied on the toyboat are placed at the house’s hanger. The ritual overseer bites the sugar cane leaf and pours its extract on the baby while making the sound of a monkey; d) Datu is a ritual administered at nighttime using an effigy, antique necklace, one live rooster, two clenches of rice, eight pieces of eggs, eight sets of mam`un and the pricked bunga which is placed inside the mouth of an effigy. The antique necklace is also placed around the effigy’s neck; e) Siniuli is administered solemnly at nighttime using one black chicken, eight sets of mam`un, and two clenches of rice or 1 chupa of rice; f) Mulindaw

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is a kanu bata` ritual done at dawn using one red hen or ‘yellow’ chicken in Subanen, one egg, two sets of mam`un and two clenches of rice. However, in some places, all these six kinds of kanu bata` are administered at one time.

Aside from giving reverence to the spirits, the Northern Subanens also believed in the power of Gulay Megbebaya`, referring to the most powerful God who dwells in a faraway place unknown to mankind and to Apu` Asug, the unseen Creator who lives in heaven. Tumaw sa Ga`tuwan is another god who dominates the heavenly realms.

In the olden days, the Subanen laws were to be adhered to particularly the execution of various rituals. Anyone who neglected them was bound to be punished as this disobedience allegedly brought plague to the whole Subanen tribe. Various ceremonies were administered to hinder any disturbances from supernatural beings coming from another place or from across the ocean.

Essential Traditional Values The tribal leaders were the ones who set the standard of core cultural values in their villages. One of the most precious cultural values among the Northern Subanen people is showing respect to elders. They demonstrate this by doing manabi wherein women hold their skirts tightly between their knees and slightly bend when passing by elders especially parents. In social situations, respect is shown by remaining silent especially when one is angry or uncomfortable of a decision made. The same respect is expected from a husband in dealing with his wife. He is not to give orders neither scold or yell at her or else, she would return to her parents. When found guilty, the husband is required to perform the pasala`. The appropriate arrangement is to give his wife the freedom to do the household chores

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voluntarily. In terms of doing errands outside, only boys are tasked to do them for girls focus on doing the chores inside.

The Northern Subanen people place value on visitors and the best way to show respect when they come is to offer mam`on, containing apug, buyu` and bunga as well as tobacco. As part of their respect, these visitors are given warnings not to proceed to their journey when one of them sneezes or when a sound of alimukun bird is heard before they leave. Continuing their trip despite the warnings might bring them bad luck along the way. Another valued tradition is considering time as a relatively flexible and generally not structured since the occurrence of the events are more relevant to the Northern Subanen than the passing of time. Equal participation, fairness, open and honest communication are values instilled to every Northern Subanen member. So that when a huband becomes interested to take another woman to become his wife, he needs to ask first the consent of his first wife who then facilitates the takip (second/third wife) if she is favorable. The practice of bigamy or polygamy is merely for the division of agricultural works.

Since the Northern Subanen people are basically oral society in the early days, information is dessiminated by mouth. Nonverbal messages such as facial expressions, gestures or different tones of voice are easily perceived. When people get in a squabble, a tribal leader comes in to repair their relationships. They hardly ever refer to competition because of strong feelings of group solidarity. There is security in being a member of the Northern Subanen tribe for no one is singled out and placed in a position above or below others. Hence, there is almost no fear or stress when one fails because other members of the community are expected to offer help. The sense of cooperation is so strong that democracy means consent by consensus, not by majority rule. Maintaining harmony within the community

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is given emphasis and the needs of the entire community are highly considered over those of the individual’s.

Another important value among the Northern Subanen people is modesty in behavior and in physical attire. No one is permitted to undress in front of others. Men peeping has never been an issue long time ago for individual’s dignity is highly valued. Moreover, when one does well and achieves something, he is expected to remain silent and not boast about it.

Generosity and sharing of goods are also greatly valued and this is why the Northern Subanen people comfortably adopted the barter trade when the Spaniards came. For them, acquiring material goods for the of personal ownership status is not merely as important as being a good person. While the concept of sharing is advanced, they strongly protect their rights on their ancestral land domains nowadays.

In the early days, saving for the future was nonsense for the Northern Subanen people as most needs were provided by nature in abundance. Hence, one worked to meet immediate and concrete needs. In their society where sharing is a way of life, saving for one’s own benefit is viewed with suspicion or fear.

In terms of child rearing, theirs is more of self-exploratory rather than restrictive. The Northern Subanen children are taught things when they begin to show interest. They are raised with a great deal of attention lavished by a large array of relatives and in an atmosphere of love.

Learning Style The Northern Subanen learners are typically visual who remember best by using their hands in a manipulative way; value group activities that encourage collaboration among them; and initially require an

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overall picture when learning a certain task. They feel more comfortable learning in small collaborative groups than big competitive groups. Another unique challenge in the early days was their communication styles that undoubtedly employed parables, epics, allegory, riddles, legend and tales of examples usually shared during bedtime. Elders or leaders used stories to connect the past to the present; inculcate traditional values; and teach life lessons, important social skills and heritage. Generally, children were informally educated through observation and interaction with parents, relatives, elders/leaders and social groups. Sharing, cooperation and the existence of an extended family were all beneficial for a Subanen to learn meaningfully. The older members of the family were a source of wisdom and serve as “teachers” of traditions, customs, legends and myths.

To this day, some information among Northern Subanen people, as mentioned earlier, is not transmitted in any format except oral language. Moreover, the Northern Subanen learners tend to be concerned with life and all its relationships and often resort to authority figures such as belian for guidance. Threats of force and physical punishment are taboo and ineffective methods of introducing behaviorial change in Northern Subanen cultures. Misbehavior is indirectly corrected through lowering one’s eyes rather than reprimanding about it. In addition, desired behavior is presented through explanations using stories or parables.

Furthermore, competitions are not welcomed among the Northern Subanen learners since display of one’s knowledge is an enormous offense to them.

Family Cycle A family for a Northern Subanen tribe is compose of a father, mother and their children and this constitutes the smallest unit of their kinship system. The household family also includes other relatives of parents,

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younger unmarried or widowed sisters or brothers, aged parents and children of the mother and father’s clan.

Although children among this particular Subanen subgroup are reared in an unroutinized and casual way with the performance of various rituals until adulthood, they seem to go through four distinct stages. Each stage bears its own features and ceremonies. The first stage commences when the baby starts to form at the mother’s womb. As mentioned earlier, the panagay rituals intend not only to keep the mother safe but also to give the unborn baby safety and good health.

The significant feature of the second stage in Northern Subanen childhood is when the baby is born and Kanu Bata` ritual is administered to dedicate him/her to Megbebaya`. This is an important ceremony for unless this is done, the child is not considered a complete member of the clan and his legitimacy is not yet established. Meaning, when this child gets sick, the parents are blamed for failing to perform the Kanu Bata` ritual.

The third stage is when he/she is about to grow up to adulthood and is now ready to socialize with the same sex. The boys are asked to sleep in a separate house while the girls continue to stay with their parents or stay at the turi purposely built for them. Both the boys and the girls are expected to help in minor household tasks such as cooking, cultivation and tending children for the girls; and herding goats, cows and livestock for the boys. Various socializations are introduced for the boys and girls to become responsible and acceptable adults of the village, community and ultimately, society. They begin to learn their customs, beliefs and culture pertaining to the social roles as a woman, mother and wife for girls; and for being a man, father, and husband for boys.

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The fourth stage is when a man or woman enters marriage. A man expresses his admiration for a woman by beating a gong using a tenor of courtship. When a woman accepts a man’s offer for marriage, she responds also by beating a gong using a tenor of approval. Before a marriage ceremony is thought of, the man needs to prepare pipis, a one-centavo coin pasted with the sap of Palinan tree and sends a small portion of a mat to her parents through an arbiter who is not blood related to him. The woman is given at least three nights to decide whether or not to accept this pipis. When this pipis is not returned within the specified time, then, it means the woman accepts the proposal. However, if she disagrees with the marriage offer, she needs to go to the man’s house and return the pipis by herself. However, it is possible that the man brings back this pipis to the same woman for the third time. During this time, her parents would plead for her to accept the marriage proposal so she won’t receive pegaba` (karma).

When the woman accepts the marriage offer, betrothal follows and this is when the man along with his parents makes arrangement with the woman’s parents regarding taltal or marriage ceremony. The payment of bridal price is done using kinis or corn kernels that have a corresponding agreed value based on their customary laws. This kinis is to be given on the agreed day of their taltal.

When the man and the woman are seen going around together before their marriage, they are obliged to do the daga ritual to halt the occurrence of karma. Once daga ritual is performed, the man and the woman are already allowed to roam around.

Religious and Political Leaders The Northern Subanen people have a form of leadership similar to other Subanen subgroups. In accordance to Megbebaya`’s (God) mandate, Gukum better known today as Timu`ay leads this tribe. He is not officially

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selected but emerged as a leader because of the charisma, integrity, richness in life’s experiences and leadership skills he possesses. He is respected, trusted and is able to placate his people. Another known Subanen leader is Geseg or called Seliling today. His functions are not well defined but he has some responsibilities as a leader. Both Gukum and Geseg settle issues concerning marriage conflicts, disputes and guardians of peace.

Belian is a religious leader who has the authority to directly communicate with Megbebaya`. He is responsible for performing pekanu to bring healing to those who are sick; offers advices to the community; and guards the tribe from any harmful elements that the unseen world might bring. Panday is another well-known Subanen leader whose functions are more focused on judicial proceedings. Panday could be a man or a woman where the latter is responsible of taking care a pregnant woman and her baby.

Other people that they revere significantly are their great heroes namely, Apu Majawan, Gintawan, Gaway and Suminud because of their dedication in defending their tribe.

Traditional Shelter The Northern Subanen people are very keen in following rituals before building their houses. They with the help of the Belian or Timu`ay conduct the guindanan to ask permission from diwata if the chosen place is appropriate for constructing their shelter. Likewise, the phases of the moon are also observed for these later affect their life together in that house.

The structure of their houses depends largely on their locations. The house situated in the forest is smaller compared to those in the lowland. The house in the forest is made of six posts of round timber about six depang (arm length) and is elevated to protect the occupants from wild animals and bad people. The roof, floor and the walls are made up of leaves and barks of a

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tree. The movable bamboo made ladder is removed during nighttime or when the occupants are away. The house in the lowland is almost the same with that house in the forest except that the former is made up of four posts only and it uses cogon grass or rattan for its roof. It does not have any division with only one window located in the lower portion of the wall to easily see incoming visitors.

Turi is a house built on top of a tree or on a tall post solely for lady members of the family. Its roof, floor and walls are made of leaves and barks of a tree and some wood.

The biggest house of the Northern Subanen tribe is that of the tribal leaders. It has two divisions where one partition is only for family members only and the other part is open for visitors to access. The latter is the part of the house where meetings or settlement of disputes are held.

Hygienic Practices The Northern Subanen people are highly dependent on the natural resources for their survival, livelihood systems revolving around forests, agriculture and livestock and most of all, for their sanitation practices. In those days, the rivers or streams or creeks were not polluted yet and so they were safe for drinking or cooking. The people were very careful not to throw wastes in any of those places. They kept their environment clean since they recognize it as a representation of their identities. Although at that time they were not using latrines, there was a designated area where they were allowed to do their personal ‘thing’. In keeping themselves clean, they used the bark of the salengkugi tree and tabangaw as their bath soaps. Maintaining cleanliness of household utensils was not an issue at that time since they used the leaves of hamindang or adunay as their plates and bumbung/lebuuk (cut bamboo) as their glasses and cooking pots which they just threw away after using.

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Traditional Amusement Although music is popularly associated with entertainment, for the Northern Subanen, it is way of communicating messages to each other particularly between a single man and a woman. It basically arouses emotions among members of the communities such that unity is fostered among them and cultural identity is reinforced. Music is produced using the following various musical instruments: 1. agung - is a small musical instrument that takes the form of a flat, circular metal which is hit with a mallet. 2. kutapi - is a two-stringed bamboo made instrument. 3. Tungantung - is a big gong used to play Subanen music for people to dance during a big celebration or to call for an emergency or for a man to express his feelings to a woman. 4. lunggal - is a four-stringed bamboo made instrument. 5. Sigitan - is six-stringed bamboo made instrument. 6. tipanu - is a bamboo made flute. 7. Latung - is a bamboo made instrument played together with an agong during rituals.

The Northern Subanen people also love to do bebat (sing) particulary aba` aba` when they are drinking pangasi, a native wine made up of 10 clenches of rice, one can cassava, tinga, sugar cane, ginger, chili, lampi, gabun, balngug, likwas, mana, tungug, marang, tubli, tagibukbuk, diaplan and bulahan (lanzones).

The Northern Subanen children love to play the following games: 1. Megeglud (equivalent to hide and seek) is a popular game played by several children who conceal themselves in a certain place to be found by one or more seekers. The first player or players to be found become the ‘it’ in the next game.

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2. Gelapalap is played using a handkerchief to cover the eyes of the ‘it’ player. The first to be caught and identified becomes the ‘it’ in the next game.

3. Derapay is a playground game that involves one or more players chasing other players in an attempt to touch them, usually with their hands.

4. Gasing is a game usually played by two players using a cylindrical or conoidal device that has a tapering point made to spin. They spin their devices together and the one whose ‘top’ spins longer is the winner.

Counting With the high illiteracy rate of the Northern Subanen people in those days, they could only count but have no idea of the figures of those numbers. They used their fingers and toes in counting and charcoal to draw lines in secret places of their house to remember age or anything that involved numerical activities.

The table below shows the Northern Subanen counting with its corresponding translation in English. It is worth mentioning that their counting does not go beyond thousand. This is because anything beyond thousands is already considered melaun or metiba` (many).

Table 1. Subanen Counting Subanen English Subanen English Sala One Sepulu` bu sala Eleven Dua` Two Dua` pulu` Twenty Telu Three Genem pulu` Sixty Paat Four Megatus One hundred Lima Five Megatus bu pitu One hundred seven Genem Six Dua` gatus Two hundred Pitu Seven Sengibu One thousand Walu Eight Dua` ngibu Two thousand Siam Nine Pitu ngibu Seven thousand Sepulu` Ten Siam ngibu Nine thousand

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In the absence of measuring and weighing instruments, the people use the following ways below:

Table 2. Subanen Measurement Subanen English Unit of Measure Sarangaw Span Used to measure short-length materials like doors, etc. The thumb and the middle finger are used on this measurement. Sarapa Arm spread Used to measure lengthy materials like clothes, sticks, etc. Diitu Distance With the use of the lips, the distance is pointed. Bagaat Kilo Weight of animals, materials or other objects is estimated with the use of eyes. Sigu`sigu` Volume Eyes and hands are used to estimate the mass of uncountable solids. Tentung/sugung Liquid One segment of a bamboo is used to measurement measure liquids.

With regard to figuring out time, the people use the position of the sun during daytime and the stillness of the night or the sounds of roosters during nighttime. Meaning, when the sun is seen exactly at the center of the sky as one looks up, it is noontime. Or when the sounds of the roosters are heard, it is already midnight.

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Table 3. Colors and their Symbols English Northern Symbols Subanen black miitem Stands for strength or may also means darkness. white gemputi` Stands for peace, purity and hope red gempula` Subanens are resilient. Blue or green melunaw Symbolizes life and endurance.

yellow meralag It means good life and brightness of the entire life.

Herbal Medicines The people practice traditional herbal medicine even up today. Several plants are identified and used against one disease according to their availability in the village. It is part of their cultural practices and provides the means for maintaining good health and preventing diseases among them. Among the plants they use as medicines are shown in the table below. However, up to this writing, the herbal medicines below have never been approved by the Bureau of Food and Drugs (BFAD). Hence, caution is given in taking them.

Table 4. Colors and their Symbols Illness Herbal Medicine Dosage Procedure Fever Hanapul Leaves Apply anytime on the Pound the fresh Hanapul forehead leaves and place it on the forehead. Measles Tuba` mixed with One glass a day Mix one eggyolk with a glass of an eggyolk before meal coconut wine or tuba`. Diarrhea Lihiya One glass a day Mix a glass of water with a before meal tablespoon of ash from hearth. Wait till the ashes settle down before drinking. Cough Lagundi leaves 1-2 years old is one Soak for a day seven fresh and colds glass once a day leaves of Lagundi in a glass of 9 years old and above water. is one glass three times a day Skin Buyu`, apug, Depending on the The Belian utters spell using disease/ bunga, tobacco patient’s situation the herbal medicines in the Scabies affected area of the skin. Burns Bark of One to two days Spread the Handalamay bark Handalamay application in the affected area

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Chapter IV: Ancestral Domain Analysis

This chapter presents the ancestral domain analysis of the Northern Subanen tribe in Dipolog City situated in the South District. The data gathered are based on the interviews and focus-group discussion conducted during the series of community immersions and engagements among the Timu`ays and other tribal leaders who are considered as the culture bearers.

Table 5. ANALYSIS OF THE PRE-COLONIAL AND THE POST COLONIAL AD

Indicator Pre-Colonial Post Colonial Cause of Impact of Changes Change Life Cycle • Roles and Responsibilities of Children

Male Ang panganay Ang panganay Economic Tinatanggap na na anak na na anak na crisis dahil sa lang ang lalaki ay lalaki ay pagdami ng pagbabago. sumasama sa naghahanap taong May ibang ama para sa buhay na rin naninirahan nakikipagsa- paghahanap ng para sa ibang palaran sa pagkain. makatulong lugar at ang ibang lugar para sa pamilya. mga lupa makapagtra- hindi na baho. Ang iba mataba. ay nag-aaral sa public school para makatapos at makatulong sa pamilya.

Female Ang anak na May mga anak Mahal na Maraming mga babae ay na babae na mga bilihin; babae ang katuwang ng naghahanap over nagtatrabaho sa nanay sa mga buhay na rin populated na trabahong gawaing bahay. para sa ang lugar at panlalaki, halos pamilya. hindi na pantay na ang fertile ang lalaki at babae lupang sa larangan ng sakahan. pagtatrabaho

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• Courtship Ang Pangagad Bihira nalang Impluwensya Tinanggap ng ay ginagawa ng ginagawa ang sa mga magulang lalaki sa mga pangagad multimedia at ang magulang ng ngayon dahil sa mga ka pagbabagong babaeng sa impluwen- edad na nag- nagaganap sa kanyang sya ng mga aaral sa kasalukuyan. nagustohan taong hindi siyudad. kahit na hindi . Bihira pa niya sinasabi na rin ang nito ang buya dahil sa kanyang pakay. gusto ng mga Siya’y binata at magtatrabaho dalaga na sila sa bahay ng ang pipili ng babae, kahit kanilang anong trabaho mapapangasa hanggang sa -wa. siya’y magustuhan ng babae. Ang - Magpakasal babae naman sa simbahan. ay nagmamasid lamang sa mga ginagawa ng lalaki. Ang magulang ay magtatanong sa anak na dalaga kung nagus- tuhan na ba niya ang lalaki sa mga ipinakitang kasipagan ng lalaki.

Pwede ring magbigay ng pera ang lalaki sa mga magulang ng babae. Kung hindi ito tatanggapin ng babae, maaari pa ring bumalik ang lalaki para ibigay ang pera sa magulang.

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Kung itoy tanggihan ng babae sa ikatlong beses, kahit ayaw nya ngunit nagustohan ito ng kanyang mga magulang, matutuloy pa rin ang Taltal dahil ang mga magulang pa rin ang masusunod. Sumama na sa * Marriage ibat-ibang *Solemnization of Bihira nang relihiyon ang Marriage Taltal ay ginagawa ng Dahil sa ibang mga seremonya ng mga lumad impluwensya lumad. kasal na ang ang Taltal ng Isinantabi na tanging gagawa dahil sa multimedia at nila ang ay ang Gukum simbahan na ng mga taong lumadnong lamang. Ang sila hindi taga paniniwala. babae ay nagpapakasal. tribu. kailangang magdala ng Nagsasama tandang at ang agad kahit hindi lalaki naman ay pa kinasal dahil isang inahin. sa maraming Ang dugo ng gastusin sa dalawang kasal at ang manok ay mga bilihin ay ipapadugo sa sobrang mahal ikakasal. Isang na. linggong selebrasyon pag may ikakasal

Ang Buya ay magaganap kapag ang dalawang magulang ay magkasundo na ang kanilang mga anak ay para sa isa’t isa at ikasal pagdating sa tamang edad

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bagama’t hindi nila tiyak kung magkagustohan ba ang kanilang mga anak. *Conception/ Panagay ang Gumagamit Ang mga buntis Pregnancy tawag sa ritwal na sila ng mas gusto pa sa paglabas ng birth control. nilang sanggol kung Ang mga magpatingin sa saan may mga nanay na health center handog katulad buntis ay may kaysa Belian o ng isang monthly pre- Panday dahil manok, itlog, natal check ipinagbawal na kanin. up na sa ang health center pagpanganak sa Ang Mam`un ay o di kaya’y sa loob ng bahay. pinagsamang pinakamalapit herbal plants at na hospital. ang ritwal ay ginagawa sa takipsilim ng isang Panday o Hilot para sa Kukunti babaeng nalang ang malapit nga naniniwala sa manganganak. mga ritual sa panganganak. Upang hindi mahihirapan ang buntis sa panganganak, kailangan maghanap ng maliit na igat sa ilog, putulin ang buntot tapos itali sa baywang ng babaeng buntis.

- Birth “Kanu bata`” o Kakaunti na Mayroon na Dahil utos ng pagbibinyag ay lang ang tayong health goberno, ang kailangan ng gumagawa sa center sa mga buntis ay bagong silang ritwal na ito bawat sa health center na bata para dahil sa barangay at at midwife na maprotektahan mayroon ng mayroon na lumalapit. ito sa mga health center ring health sakit. worker para tumutok sa mga buntis.

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• Death and Burial Ang ritwal ay -Inaabot na -Mayroon ng Nawawala na - Funeral ginagawa ng ng tatlo o funeral house talaga ang - Wake mga elders pitong araw para duon lumadnong kung saan sa ang nalang pamamaraan sa paglibing paglalamay sa ilalamay ang paglibing ng isinasama ang patay patay. patay. mga kagamitan - Gumagamit sa pagtatrabaho na sila ng gaya ng itak. kabaong para - 24 oras lang paglagyan sa ang patay sa taong kanyang bahay namatay pagkatapos ay ililibing na ito

• Life After Death -Naniniwala ang Kaunti na -Dahil sa Naaapektuhan mga Subanen lang ang impluwensya na rin ang na kung naniniwala sa ng iba’t ibang kanilang namatay ang life after death relihiyon. tribuhanong tao, ang -Bawat isa ay paniniwala at kanyang mayroon ng tinatanggap na kaluluwa ay karapatang lang nila ang nandiyan lang pumili ng pagbabagong sa paligid at relihiyong nagaganap sa sumasama sa gusto nila. makabagong mga taong mundo. buhay. Economic and Agricultural Cycle May ritwal Kakaunti na -Umaasa na -Nawawala na Farming silang ginagawa lang ang lang sa mga ang ritwal sa Pre-planting at sila ay gumagawa sa makabagong pagtatanim, nagpapaalam ritwal pamamaraan umaasa na sila kay sa agrikultura sa makabagong Majawan sa kung saan teknolohiya. kanilang ito’y pagtatanim na nagbibigay sana marami daan para ang kanilng mapadali ang maani. pagtatanim

Planting -Pinapaduguan Kakaunti na Umaasa na Tinatanggap na ng manok, lang ang sila sa mga lang nila ang pinapausukan gumagawa sa teknolohiya at pagbabago dahil ang mga tanim ritwal na kinalimutan sa ito’y bago ito padugo na ang ritwal nagpapadali sa itatanim na ginagawa kanilang noong trabaho.

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sinaunang panahon.

• Maintenance Lahat ay Bihira nalang Pag ang lupa Ang lupa ay nagtulung- ginagawa ang ay hindi na nilalagyan na tulong sa saud mataba, lang ng mga pamamagitan nilalagyan na commercial ng saud lang ng mga fertilizer para commercial makapagbibigay fertilizer. sustansya sa mga pananim.

• Harvest and Post -Pasungko Bihira na lang Dahil sa Lubusan nang Harvest (ritual ang impluwensya niyakap ang pasalamat sa gumagawa ng ng mga taga pagbabagong masaganang Pasungko labas kaya nangyayari sa ani) nila kasalukuyan kinalimutan ang ritwal

Hindi nila Pinapasukan Dumarami na Madali nang Natural resources pinapapasukan na ang mga ang mga bumaha, management ng mga gubat kung residente sa landslide at dayuhan ang saan doon ang lugar. kung anu-ano mga kagubatan pangkabuhay pang mga kung saan sila an ng mga Maraming pangyayaring naghahanap lumad, may mga nagaganap buhay gaya ng mga lumad na punongkahoy Pangayam o pinagpatuloy ang pinutol Dahil sa pangangaso, pa rin nila ang para ibenta kakaunti na paghahanap ng nakasanayang sa ibang lang ang mga mga gamot at hanapbuhay lugar. hayop sa gubat, kung anu-ano pero kakaunti karamihan sa pang na lang ang mga lumad ay ikinabubuhay likas na tumigil na sa nila. yaman na pangangaso. pinagkukuna n nila ng pangkabuhay an.

Forest Pag ang lupang Nagkaingin. Illegal logging Nakalbo na ang Management tinatamnan nila kagubatan. ay hindi na Pa unti nang Housing Upang mapigil mataba, pa unti ang ito, lumilipat sila sa mga Infrastructure pinapabantayan ibang lugar punongkahoy ng city para doon sa kagubatan government ang naman mag dahil sa mga kagubatan saka (Kaingin pinutol ito at upang

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system). hindi maiwasan ang Palipat-lipat pinalitan. illegal logging at lang sila para at mahatulan naman ng parusa kung maganda pa rin sino mang ang tubo ng lalabag nito. kanilang mga pananim.

Water Inaalagaan nila Wala ng Kakaunti na Wala ng Management ang mga kontrol ang lang ang mga matataguan ang yamang tubig tribu sa batis, isda sa ilog mga isda dahil dahil dito sila ilog at wala ng dahil kahit kinukuha ang nabubuhay. Sa malalaking maliliit pa mga malalaking kanilang isda dahil ang mga ito, bato ng mga pangingisda sa kinukuha na kinukuha na nagkakwari. ilog, hindi sila ito kahit gamit ang gumagamit ng maliit pa. lason o kayay lason. Pag lambat na mayroong Kinukuha ng maliliit ang lumabag sa mga taong butas. mga labas ang mga ipinagbabawal malalaking ng Timu`ay ay bato sa ilog na mananagot. tinitirhan ng mga isda.

• Land Sinusunod ng Sumusunod Ibinibinta ng Marami ng mga Management mga lumad ang na sa land iilang lumad dayuhan ang mga utos ng tittle/declarati ang kanilang nagmamay-ari lider sa tribu on of title mga lupain sa ng mga lupa na kung saang mga taong noo’y sakop ng lugar sila dapat Hindi na sila labas. tribu. tumira at itoy lumilipat-lipat kanilang ng lupang Marami na pinangalagaan. pagtaniman. ring mga Ibig sabihin, estraktura ng kung saan mga ang lupang negosyante. sakop nila ay doon na sila nagsasaka.

3. Land Ownership Ang leader ang Ang titulo ng Walang s’yang lupa ang titutulo o naghahati sa pinagbabaseh deklarasyon, lupang an kung walang lupa sasakahin at hanggang lupang saan ang

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pagtatayuan ng lupang sakop bahay nila. nila.

Political and Pinamumunuan Mangilan- Sumasang- Sumusunod sa Cultural IKSP’s ng tribal lider ngilan na lang ayon at pamamalakad na tinatawag ang sumusunod ng barangay Political nilang Timu`ay sumusunod sa • Political Structure kasama ng sa sariling pamamalakad kanyang mga pamamaraan ng gobyerno konsehales ng tribu

• Justice System Pag-amin sa Ikukulong na Sumusunod Karamihan ay kasalanan ang may sala sa batas ng hindi na (Pasalaon) gobyerno sumusunod sa Timu`ay o sa Pinapabayad ng mga pera ang may nakakatanda. sala depende sa Sila ay bigat ng sumusunod na kasalanan, at sa ang pera ay kasalukuyang paghati-hatian pamamalakad ng mga testigo. ng gobyerno.

Governance May sariling Sumusunod Nag-iba na ng Bibihira na lang - Decision-Making batas na na sa batas ng paniniwala, at ang sumusunod sinusunod ang gobyerno. ang dating o naniniwala sa mga Subanen kultura ay kinagisnang simula pa noon tuluyan nang batas. hanggang pinalitan. ngayon. Ito ay pasalin-salin sa kanilang mga angkan o tribu

Cultural Lagnat, May mga Hindi na Health and Lagnat, sipon at kidney failure, tableta na masyadong Sanitation ubo dahil sa ubo, sipon , iniinom galing nagkakasakit sobrang tuberkulosis , sa botika, ang mga tao Types of Illnesses trabaho. diabetes, health center dahil sa mga and Causes hypertension, o di kaya sa libreng bitamina etc. hospital. galing health Treatment centers o kaya /Healing -herbal Pumupunta sa city health medicine sa Hospital o sa Marami pa ring Health Center gumagamit sa mga herbal na gamot lalo na sa

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mga malalayo sa siyudad

Kinilala at nanawagan ang ibang doktor sa paggamit ng herbal na gamot kaya marami na ang gumamit nito. Education Natututo sila sa Pumapasok Ang mga Nagkakaroon ng Indigenous pamamagitan na sa programa ng mga anak na Learning System ng aktwal na paaralan ating nakatapos sa pagtuturo, gaya pamahalaan kolehiyo. ng pagsama sa nila sa bukid, pamamagitan Nakapagtatra- ilog, kagubatan ng baho at at sa sariling Kagawaran naninirahan na pamamahay. ng sa syudad. Edukasyon ay nakakatulong Nagkakaroon ng ng malaki sa tyansang pagbabago makapag tungo sa abroad. sariling kaunlaran at Ang ILS ay hindi kamulatan sa na pagbabago. naisabubuhay.

Spirituality Pasungko Kukunti Sumasama sa Natutunan ang Beliefs/ Rituals (ritual nalang ang iba’t ibang Kristyanismo at pasalamat sa naniniwala sa relihiyon nawala na ang masaganang mga rituals ng paniniwala nila ani) mga subanen sa mga diwata at anito. “Binubuya” ang Festivities mga bata na nasa apat na nasa taong gulang pa lamang. At pagdating ng ikalabing anim na taong gulang, sila ay mag-aasawa na.

“Taltal”ito ay seremonya ng

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kasal na ang gumagawa ay ang “Gukom” .

Ang babae ay kailangang magdala ng tandang at ang lalaki naman ay dapat magdala ng inahen.

Customs and traditions

Attire Bahag o Ipinagpatuloy Dahil sa Salawal at tela ng iilan ang impluwensya pamputong sa kanilang ng Western nuo ng lalaki, tradition at Culture customs

Games Sungka Bugtungan Dahil sa Hindi na Tarutot Sungka impluwensya nilalaro ng mga Bugtungan Technological ng mga makabagong Tagu-taguan games kagaya teknolohiya mga kabataan Salawikain ng cellphone ang mga larong Balitaw games, lumad computer games,

Dances Soten ay isang Ipinakita Binagong mga Naki uso sa sayaw ng mga lamang ang sayaw madali bagong mga lalaki nakasanayang lang gawin sayaw nagpapakita ng sayaw kapag Ang mga Ang mga bagong lakas at tatag. may bisita Ito ay anak ay hindi tubo ay hindi na sinasayaw sa na turuan marunong sa papamgitan ng mga lumang “fancy” sayaw. movement kung saan ang kaliwang kamay ay may dalang matulis na kahoy at ang kanang kamay ay mga tuypon dahon ng palm.

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Music Plawta na gawa Iilan na lang Guitar, piano, Nawawala na and Musical sa kawayan. ang at iba pang ang mga Instruments gumagawa instrumenton instrumento at Dahon nito. g kinukuskos musika ng mga pinapatunog sa at hinihipan Subanen dahil pamamagitan Kinalimutan na hindi sa mga ng pag-ihip na ng mga ginagawa ng impluwensya ng nito. kabataan ang mga mga dayuhan. mga Subanen. Tunog galing sa tradisyunal na sungay ng uso. instrumenton g ito,

Arts and Crafts Mag-ukit ng tao Ginagawa pa Unti-unti o bagay sa rin ito ng iba nang pamamagitan bilang nawawala ng kahoy o hanapbuhay dahil sa hindi luwad na ipinagpatuloy Gumagawa ng ng mga basket,banig,pit kabataan ang aka,kwintas at mga ganitong iba pa. gawain.

Literature Balitaw “Balak” Ginagawa pa Dahil sa mga Sa pagdating ng “Tigmo” rin ang iba paaralan, IPED guided by “Pagtubag- nito kung sila telebisyon, at DO62, s.2012 at tubag” ay nagtitipon. sa mga DO 26, s. 2013 impluwensya Mga sa paligid na Nakalikha ng panitikang taga ibang mga kagamitan galing sa iba’t tribu. para mapaunlad ibang lahi ang kaalaman dahil sa basic ng tribung education na Subanen. kung saan ipinakikilala ang ibat-ibang panitikan sa bansa o sa labas ng bansa. System of Pag ang isang Ipinapasa pa Ang mga Unti unti nang Inheritance lider ay rin sa kabataan sa nawawala ang And Community namatay, kanilang makabagong mga tradisyon, Self Help ipapasa sa angkan pero henerasyon dahil ang mga panganay na kakaunti na ay kabataan sa anak na lalaki lang ang isinawalang ngayon ay hindi ang kanyang gumagawa bahala na na sumusunod

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natutunan, nito sa ang mga sa mga paniniwala at ngayon. ganitong nakakatanda o kakayahan tradisyon elders. kung ito’y nasa dahil sa tamang gulang sumusunod na. Ngunit kung na sila sa ang anak ay mga wala pa sa pagbabagong tamang edad, nangyayari sa doon pipili ng ating lider sa gobyerno. kanyang “Basalag”. Nawawala na ang pagtulung- tulungan, abala na sila sa kanilang mga sariling buhay.

PRESENTATION OF IKSPS

In a group activity, the IP participants were given a set of questions to help them dig deeper about their Indigenous Knowledge System, Practices and Spirituality (IKSPS) and they came up with the following collaborative information:

1. What are the IKSPs related to the care and maintenance of community life in the Ancestral Domain (AD)? ❖ PAILIS/KANO – (For Revival of the Culture and Progress) ❖ KANU BATA` – (Baptism) ❖ PANAGAY – (For Good Life/Well-Being) ❖ APAL – (For Hunting) ❖ DAGA (TALTAL) – (Marriage) ❖ MAGHALAD – (Offering) ❖ MAGTIGI – (Healing of the Sick) ❖ MAGTINGTING UG YA`ONG – (Clanging of bowl)

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❖ PASUNGKO` – (For Abundant Harvest)

2. What are the IKSPs for communal decision-making? Consent-giving? ❖ MASALAG – (An honorable person) ❖ MAGPASALA – (Administration of justice; paying an amount in exchange to offense; Regaining lost, trust and relationship) ❖ MAGDAGA – (Marriage) ❖ PAKIGSABOT SA MGA KAUBAN ARUN WALAY SAMUK – (Common consensus to avoid conflict)

3. Brief description of values system. ❖ Pahiklin ang mga bata kung naay bisita – (Keeping children away from visitors) ❖ Mahadlukon, makig-angayon – (Submissive, fair) ❖ Kung naay magsakit kanuhan, tingting sa basalan, sa belian – (Perform rituals to cure the sick)

4. How the cultural-bearers in the community pass on the competencies to the next generation? ❖ Gipakita ang mga gimbuhaton sa mga kabatan unan adlaw adlaw – (Having the youth observe daily activities) ❖ Gipatan-aw, gitudluan – (Experience, education)

5. Can you specify the role of men-women-young in the Ancestral Domain (AD)? ❖ BAYE: Tigdigamu, mag-amuma sa bata, panimalay, maglala ug banig – (Cooking, caring for the children, doing household chores, weaving) ❖ LALAKI: Tig-uma, mangita ug pagkaon – (Farming, find food) ❖ BATAN-ON: Motabang sa panimalay, sa ginikanan. – (Helping the mothers in doing the household chores)

6. What are the roles of rites and rituals in community life and individuals? ❖ Mekano - pasalamat (thanksgiving)

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❖ Magpasungko`, bagti, pagpadaghan sa abot (for abundant harvest) ❖ Pamintinar sa kahapsay ug kahusay sa lugar/tribo (for peace and order) ❖ Pagdayeg sa Magbubuhat (for praise and worship) ❖ Pagtambal sa mga masakiton (for healing the sick) ❖ Pagbugaw sa mga dautan nga ispiritu (to drive away evil spirits) ❖ Pagbalaan sa mga butang sa kinaiyahan (to keep nature sacred)

7. What are the IKSPs related to the maintenance and administration of justice? ❖ Ang Timu`ay mao ang maghusay kung naay gubot. (The Timu`ay or the tribal leader settles/resolves any conflict.) ❖ Ang nakasala, silutan/pasalaon (Sanctions are imposed to the guilty) ❖ Ang nakasala pwede magbayad ug kwarta o baboy o manok. (The guilty may pay money, a pig or a chicken.)

8. What is the AD’s understanding of justice, sanction and social regulation? ❖ Justice – Kaangayan: ang timu`ay ang mohatag ug desisyon human madungog ang duha ka bahin sa panagbangi. (The Timu`ay carries out his decision after hearing both sides of the conflicting parties.) ❖ Sanction – Kung nakasala, pasalaon depende sa gibug-aton sa sala. (If proven guilty, one must pay in accordance to the crime/fault commited.) ❖ Social Regulation – Pakig-angayon (Conforming to standards)

9. What are the IKSPs for conflict management for family and community? ❖ Kung naay kagubot ilabina daghan ug asawa, ang kasagarang matuman mao ang unang asawa. (If conflict arises in a Subanen family having many wives, the first wife has the final say.) ❖ Kung ang problema sa pamilya dili mahusay, ipadangat sa timu`ay (If family problems persist, the Timu`ay resolves it.) ❖ Silutan ang nakasala (The guilty is punished/sanctioned.) ❖ Mag-istorya, magsinabtanay, tumanon ang pagbuot sa amahan (Dialogue, understanding, conforming to the decision of the father of the family.)

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❖ Isig-uliay sa ginikanan. (Returning to their parents’ home.)

10. How do the IPs in your place understand their Iphood today? ❖ Gitagaan ug importansya – (Given importance) ❖ Gipanumbalik ang respeto sa kultura – (Restored respect of culture) ❖ Gitagaan ug priority sa edukasyon – (Given priority to education) ❖ Gipawala ang diskriminasyon – (Eliminate discrimination) ❖ Mahadlukon sa Magbubuhat – (Fearful of the Creator)

11. How do the IPs intend to pursue their aspirations, dreams, and ways of life? ❖ Maayong pamatasan, respeto – (Good manners, respect) ❖ Paghigugmaay, muabag sa gobyerno – (Care for each other, support the government.) ❖ Edukasyon, maningkamot arun mapahuman ang mga kabataan – (Strive hard to provide complete education to the youth.) ❖ Itudlo ug ipadayon ang kultura – (Teach and preserve culture)

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Chapter V: Educational Analysis

The Indigenous Peoples’ Education (IPED) team of Dipolog City Division spearheaded by its focal person Mrs. Helen B. Silao EPS-I, arrived at Linay Elementary School ahead of scheduled time to meet the IP members of Sitio Linay, Barangay Diwan, Dipolog City. Along with the IPED team were representatives from the provincial government of Zamboanga del Norte led by Atty. Eulo Lagudas, Provincial Legal Officer, and National Commission on Indigenous Peoples (NCIP) Officer Edgar Gumanas.

More than one hundred (100) IP members registered for this year’s IPED Orientation, Community Engagement and Immersion launched by the Department of Education. The activity opened with a prayer in the Subanen language by the true-blooded Subanen Mr. Rogelio Andapat, Teacher-III of Galas Elementary School.

Mrs. Silao, also eloquent in speaking the Subanen language, greeted the IP participants and warmly welcomed them to the activity. She formally presented them to make them comfortable and set up the mood for the series of activities. Edgar Gumanas, NCIP Officer, took the opportunity to acquaint the participants with tRepublic Act No. 8371 otherwise known as the Indigenous Peoples Rights Act (IPRA) of 1997. He emphasized that IPRA existed for almost 18 years already yet seemingly only very few IP members knew of its implementation.

Pamansalan Eco-Tech High School Principal Mrs. Loela R. Ben-eli and Mrs. Maria Fe Grace Dinampo, ESP-III of Galas Elementary School jointly elaborated the four bundles of Rights of Indigenous Peoples. Adequate information was provided to the participants while questions raised during the discussion were given appropriate answers.

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In accordance with IPRA, the Department of Education issued Order Number 62 known as “Adopting the National Indigenous Peoples Education Policy Framework” which was presented and discussed to the participants by Mr. Ferdinand B. Dinampo, ESP of Dicayas Integrated School. Dinampo pointed out how the government ensured equitable access for all IPs to quality the relevant basic education services towards functional literacy for all. He also stressed that a stronger affirmative action to eradicate all forms of discrimination against IPs in the Educational System would be implemented. He emphasized PIE, and acronym for participation, inclusion and empowerment of all IP members in education.

Few issues were raised during the consultative conference by some IP representatives like acquisition and availability of scholarship grants to IP students going to college, adequacy of instructional materials suitable to their culture and the usual discrimination by stereotyping IPs as untidy people.

The IPED team with the help of the NCIP Officer and the Provincial Legal Officer cleared all issues by providing appropriate answers to the querries of the participants.

Analysis of Mandate Areas 1. Prevailing Views of the wider Philippine society about natives, tribes • Isolated • Behind/lack of access to information • Illiterate • Shameful • Lack of confidence • Unfamiliar dialects

Sources about these views • Immersion • Mingled through friends and relatives

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• Home visitation with IP classmates • Barangay assembly/activities • Fiesta celebration

2. Things we learned about natives during elementary and high school • They have their own beliefs • Rituals like dance offering for wedding, faith healing, building houses

3. Impressions/Ideas we have about being a native /member of a tribe? • Unique • Respectful • Superstitious • Obedient

4. IP Cultural practices viewed negatively • In denial of the identity • Felt self-pity due to lack of sense of belongingness • Treated as an outcast • Medication basis are non-scientific

5. IP cultural practices viewed positively. • Faithful to their tribe • Respectful • Obedient/behaved • Talented • Skillful (handicraft) • Creative • Nature-lover • Family Oriented • Pro-Life

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Table 6. ANALYSIS OF THE MANDATE AREAS LEARNERS Contributin DepEd Policies and Suggestion g Factors Practices that are Prejudicial to IPs -Dili pagsuot - Walay -Dili mahibaw-an kung diin -Ipasuot ang school uniform sa school ikapalit nag-eskwela gawas kun adunay uniform presentasyon/festival -pagsuot sa tribal costume kausa sa matag semana -Pagkolekta para sa -Walay -Wala gipa exam ang bata -Adherence to DO 19, s. 2008 school ikabayad “NO COLLECTION POLICY IN activity PUBLIC ELEMENTARY AND SECONDARY SCHOOLS” -Sayop nga pagamit sa -Walay -Nakakat-on sa dili sakto -Pagkonsulta sa IP mga IKSP kasayoran nga sistema sama sa “one- leaders/elders/culture bearers during sa hustong size-fits-all” educational festivities pamaagi ug practice paggamit sa IKSPs -Wala ilha - ang Discriminati -e Adapt ang teknolohiya haom kamahinung on/ - General Education sa cultural practices danon sa Acculturatio System (Policy recommendation IKSPs n nakaguba sa -Iapil pagtudlo ang IKSPs ug AD/nagkawala ang kultura IPRA Law sa klase -Dili paggamit/wa -Gamiton ang Lenguahe sa la na -Conflicting eskwelahan/balay/community o gipraktis ang Policy -Bilingualism Policy bisan asa nga lugar pinulungan - -National English (sa pinuy- Discriminati Proficiency Prgram (NEPP) anan/comm on -Speak English/Filipino unity/ -pagkaulaw Campaign school sa Subanen nga Pinulongan - -nagkawala Absenteeism nga /Dropout pinulongan -Adoption of Sustainable (gidala sa sa tribu -Pagsilot sa mga nag- Agriculture Educ./Practicum ginikanan -Wala absent kaniadto sa wala pa -Enhancing curriculum focusing pagpangita gitudlo ug ang CFSS on livelihood of ICCs sa wala na -Ang sistema sa edukasyon -ADM/ALS panginabuhi gipraktis sa dili makacompliment sa an ginikanan kalisud -Dili na kahibalo ang

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ginikanan

-Kawad-on -Kaulaw -Kahadlok -Dili haom ang sistema sa edukasyon TEACHERS -Ang -Pipila lang -dili ma hire pag-una ang -Engagement of Cultural magtutudlo ka mga IP IP Teacher-applicant kun Masters sa IP Teachers wala makaabot sa RQA -Prioritize the hiring and Learners dili ang Category A deployment of IP teachers to IP mga IP nagkinabuhi communities sa kultura -Policy Recommendation -Dili kultura (Inclusion on the provision of sa mga contract DO 14, s.2014 Subanen -Separate guidelines for hiring ang makat- and deployment of IP teachers unan samga and engagement of cultural kabataan masters (include culture-based -Adunay demo eligible IP -secure certificate of tribal Teachers membership from the Council of apan layo sa Elders -Nihit ang IP RQA teachers nga -Wala Wala masustain ang “Be nagtudlo sa mahatagi ug proud you are a teacher, -Revive the advocacy campaign- mga importansya the future depends on you.” Sponsor scholarship grants for Subanen nga ug campaign Education courses mga bata nahatagan -Teach the non-IP teachers on -Naay IP man galing Subanen Language teachers nga dili klaro -Teachers’ Training/Cap B of dili ang polisiya non-IP Teachers and School makamao sa -wala Heads pinulongang mapasa sa -Learn from the children, Subanen ginikanan parents and Subanen Elders as culture bearers/para-tecahers -Naay IP who still know the Subanen teachers nga Language makamao sa - Promote the Subanen Subanen nga Language and Culture in school Pinulongan -Daghang DepEd Order and in community apan -naminyog alang sa ubang aspeto apan -Encourage the tribal children to mibalhin sa taga-ubos walay Order/Policy nga get Education course dili IP -Early nagtutok niini -Formulate a DepEd school- transfer/re- Order/Policy to prescribe a community assignment required number of years to -No -Walay serve the IP school-community

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Provision of klarong -DepEd provides incentive in hiring IP polisiya cash or in kind to motivate them teachers mahitungod to stay in their IP school- -Untimely sa transfer community, like “Special Movement of of station Hazard Pay/Hardship Goods IP Teachers -not given Allowance for IP community” teaching in priority -Formulate a Policy on IP movement of IP Teachers communities /school CURRICULU M Content/Ma -Wala terials/Stra maapil/map -Adapt DO 62 specific on policy tegies/Asse aklaro ang B ssment pag-apil sa -Start to operate the IPEd in all IKSPs sa IP school-communities ➢ Pagkawa curriculum -General Education System -Strong adherence & la sa -Pagkaulaw naggamit sa “one-size-fits- implementation of K to 12 IKSPs - all” nga pagtudlo (indigenization/contextualization Discriminati /localization in all learning areas ➢ Pagkawa on -Bilingualism Policy -Integration of IKSPs in all la sa -Bullying Learning Areas lenguah -Wala e ginapraktis -Gamiton ang lenguahe sa - tanang panahon/sa tanang ➢ Centrali Modernizatio -English ang gigamit nga lugar zed n pinulungan sa National Assessm ➢ Wala ma Achievement Test (NAT) -Indigenize assessment tool ent indigeniz -Use MotherTongue (MT) specific ed/locali ally NAT zed ang assessm ent tool STAKEHOL DERS -ang TEI/CTE pagtukod sa -ang IKSPs dili madala sa -e recommend to TEI/CTE nga -Walay Schools for formal study mag offer sa IPEd eskwelahan IP Living -e recommend nga magtukod ug nga nag Tradition IP Academy/School of Living offer og usa lamang Tradition nga pagadumalahon IPEd ka initiative sa mga elders sa pipila lamang ka Tribal Leaders

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The Department of Education (DepEd) has initiated the development of education curriculum that was designed to meet the learning needs of the indigenous peoples (IPs) communities.

Through DepEd’s Bureau of Alternative Learning System (BALS), the Alternative Learning System (ALS) Curriculum for IPs was developed in response to the Education for All (EFA) campaign to provide the basic learning needs of all marginalized learners.

The IP Education Curriculum for the ALS was developed in the year 2006 in coordination with the National Commission on Indigenous Peoples (NCIP) and was validated by various indigenous cultural communities in the Philippines. The IP Curriculum is to be implemented by trained ALS implementers with IP learners.

The learning competencies of the IP Curriculum were drawn from the existing ALS Curriculum for the basic literacy, elementary and secondary levels. The curriculum content, however, was based on the Indigenous People Rights Act (IPRA) or Republic Act (RA) NO. 8371. The education goal of the IP Curriculum is the attainment of the functional literacy for the IPs.

The IP Curriculum reflects the core areas of the IPs Concerns such as the following:

a. Family Life  It touches on the life of an IP as a member of the family from birth to death.

b. Health, Sanitation and Nutrition  This brings into fore the IPs concept of self and the environment and how each interplays with each other.

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c. Civic Consciousness  It highlights the rich worldview of the IPs ranging from their life ways, identity and history.

d. Economics and Income  It presents the system of community management of supply and demand among IPs.

e. Environment  It deals with the IPs communion with nature. It stresses their strong attachment to the environment.

The core learning competencies are reflected in the learning strands of the IP curriculum, namely:

a. Learning Strand One - Communication Skills. This strand aims to develop the ability of the IP learners to access, critically process and effectively make use of available information in a variety of media to be able to: (a) function effectively as a member of the family, community, nation and the world and (b) actively participate in community and economic development.

b. Learning Strand Two – Problem Solving and Critical Thinking.  This strand aims to enable the IP learners to be aware of their own thinking, make critical and informed decisions, defend their ideas, evaluate the ideas of others and strive for new ways of solving problems, and do all these in an atmosphere of community and consensus-building.

d. Learning Strand Four – Practice of Ecological Sustainable Economics.  This learning strand aims to help the IP learners achieve responsible well-being and ensure active participation in the economic life of the community.

c. Learning Strand Three – Development of Self and a Sense of Community.

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 This strand aims to help the IP learners acquire a positive sense of self and a sense of community that will lead to the development of their potentials and enable them to live harmoniously together and with others.

e. Learning Strand Five - Expanding One’s World View.  This strand aims to provide an atmosphere for the IP learners to appreciate and practice freely their own culture and at the same time to be equipped with basic competencies to face the challenges of a global community and the influx of change.

The IP Curriculum is supported with learning resources that are written in mother tongue. Presently, thirteen (13) of the basic literacy level materials are written in eight (8) mother tongue and are being used in selected Community Learning Centers (CLC

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CHAPTER VI: Core Values, Mission, Goals & Objectives

This chapter presents the core values, vision, mission, goals and objectives of the Subanen tribe in Dipolog City in view of their aspiration, hope and dreams of their children for better future.

Vision Respect for the culture and nature which the Subanen tribe of Dipolog City has with the support of the stakeholders.

Mission

Envisioned to strengthen the Subanen tribes’ capability for self- reliance to promote the Indigenous cultures, practices and beliefs in harmony with bio-geographical and contemporary demands.

Goal

As an Indigenous Peoples, we aim for the cognizance of our ancestral domain and actively contribute to the peace and development initiatives of the government through our active participation in its planning and implementation.

Core Values

Maka-Diyos Makatao Makakalikasan Makabansa

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CHAPTER VII: Program, Project and Activity This chapter provides detail programs, projects and activities of the Department Education in response to the needs of the Indigenous Peoples (Subanen Tribe) through the Indigenous Peoples Education Program (IPED).

A. Strategic Policies 1. The IPEd Curriculum shall be Ancestral Domain-based. 2. The SIP shall be AD-based. 3. School Based Management (SBM) shall include the participation and recognition of Elders from the ICC as selected by the ICCs themselves. 4. In all education processes, we shall uphold the primacy of customary law and practice.

B. Programs, Projects and Activities

Table 7. Programs, Projects and Activities

Activi Objective/ Major Major Output MOV Unit of Measure ty Activities Indicator Code 1.0 make the curriculum culturally responsive 1.1 Workshop to Completion of • ICC 5 ICC complete the the representati Representative community community ve consent 5 DepEd matrix matrix • Letter of personnel IPED focal Invitation 1 person • Workshop output on Resource 1 community Person matrix 3 Writers Teachers 1.2 Validation of Validated • ICC 5 ICC the community community representati Representative competencies competencies ve consent 5 DepEd matrix with the • Letter of personnel IPED focal community Invitation 1 person • Validated community Resource 1 matrix Person • MEMO 3 Writers Teachers 1.3 Continuation Indigenized • Certificate 11 School heads writing of lesson plan Attendance 30 Teachers indigenized (grade 2 and • Indigenized 1 IPED Focal lesson plans by grade 3) lesson plan 1 CID Chief the pool of • MEMO 2 PSDS EPS writers and 3

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teachers (grade 2 2 ICC and grade 3) Representative 1.4 Development of Orthography • Certificate 3 IP Teachers Orthography output Attendance 1 IPED Focal (Phase 2 & 3) for • Orthograph 1 Timuay Subanen y output 3 IP Teachers • MEMO 2.0 Build the capacity of teachers, school heads, other concerned personnel 2.1 Training on the Re-entry • Certificate 11 School heads quality action plan Attendance 30 Teachers assurance of • Quality 1 IPED Focal indigenized assured of 1 CID Chief lesson plans indigenized 2 PSDS EPS lesson plans 3 • MEMO SGOD 2 ICC 2 Representative 2.2 Training of Re-entry • Certificate 11 School heads school heads action plan Attendance 30 Teachers and teachers for • Re-entry 1 IPED Focal the utilization of action plan 1 CID Chief PSDS the indigenized for the 2 EPS lesson plan utilization 3 • MEMO 2.3 Training – Re-entry • Certificate 11 School heads workshop during action plan Attendance 50 Teachers INSET for • MEMO 1 IPED Focal feedbacking of • Re-entry 2 PSDS the indigenized action plan lesson plan for INSET implementation • MEMO 2.4 Training- Re-entry • Certificate 9 EPS Workshop on the action plan Attendance 9 PSDS IPED curriculum • Re-entry 1 IPED Focal contextualization action plan 1 ICC Representative of the for INSET • MEMO Supervisors 2.5 Attendance to Workshop • Certificate 1 IPED Focal • Training output Attendance 1 Alternate Workshop • Workshop on output contextualizi • MEMO ng support system for IPED • Training- Workshop on Contextualiz

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ing curriculum 3.0 Develop culturally appropriate learning resources and learning environment 3.1 Reproduction of quality- Approved Copies of quality-assured assured proposal with quality-assured indigenized indigenized budgetary indigenized lesson plan for lesson plan requirement lesson plan implementation 3.2 Development Development Approved Copies of and and proposal with quality-assured reproduction of reproduction budgetary indigenized the indigenized of the requirement learning learning indigenized materials materials duly learning validated by the materials ICC representatives 4.0 Strengthen the policy environment 4.1 Attendance to Workshop • Certificate 1 IPED Focal • Mid-year output Attendance Person Inter-regional • Workshop 1 Alternate conference- output workshop on • MEMO the IPED Program • Year-end National Conference- Workshop on the IPED Program 4.2 Division level Workshop • Certificate 1 IPED Focal policy output Attendance Person formulation • Workshop 5 CID (CID, SGOD and output 5 SGOD other Support • MEMO Administrative Staff) 5.0 Strengthen internal and external stakeholders support advocacy 5.1 Support the IP Documentatio • Certificate 11 School heads Day and IP n of the IP day Attendance 11 Teachers month and month • documentat 1 IPED Focal Celebration and celebration ion 1 CID Chief PSDS other related • MEMO 2 EPS activities 3 ICC 21 Representative

6.0 Develop culturally responsive governance of schools, learning centers and other programs

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6.1. Development of SIP-AD Based • Certificate 11 School heads the AD-based Workshop Attendance 1 IPED Focal SIP of the Output • Workshop 1 CID Chief Schools serving output 2 PSDS IP Communities • MEMO 3 EPS ICC 1 Representative

6.2 Orientation for Template on • Certificate 11 School heads Baseline Data Data Attendance 30 Teachers Management of Management • Workshop 1 IPED Focal IP Learners and of IP Learners output 2 SGOD

other data • MEMO information 7.0 Strengthen community engagement mechanism 7.1 Conduct Session guide • Workshop 11 School heads sessions 2 to 3 output on 5 ICC days Every two protocol of 1 Representative months to craft Cultural IPED Focal

Protocols for standard

Cultural Standard 8.0 Implement program planning, management, monitoring and evaluation 8.1. Conduct regular • Schedule • Schedule 1 IPED Focal visits to schools of visits of visits 2 PSDS serving ICC • Document • Document 1 CID-Chief ation ation

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References

“Ag Tobig nog Keboklagan.” (1981) Kinaadman, Vol. III, p. 343-543.

Casal, Cabriel S. (1986). Kayamanan Mai: Panoramas of Philippine Primeval. : Central Bank of the Philippines, Ayala Museum.

Christie, Emerson B. (1909). The Subanens of Sindangan Bay. Bureau of Science. Division of Ethnology Publications, Vol. VI, Part 1. Manila: Bureau of Printing.

______. (April 1912). “Report on the Drinking Customs of the Subanens.” In Philippine Journal of Science, Vol. VIIA, No. 2, 114-117.

Finley, J.P. and William Churchill. (1913). The Subanu: Studies of a sub- Visayan Mountain Folk of Mindanao. Part I, Ethnographical and Geographical Sketch of Land and People. Washington, DC: Carnegie Institution of Washington.

Frake, Charles O. (April 1957). “Sindangan Social Groups.” Philippine Sociological Review, Vol.V,No. 2, 2-11.

______. (1960). “The Eastern Subanun of Mindanao.” In Social Structure in Southeast Asia. Edited by George P. Murdock. New York: Wenner- Gren Foundation for Anthropological Research Inc.

______. “Cultural Ecology and Ethnography.” American Anthropologist, Vol.LXIV.

No. 1, Part 1 (February 1962), 53-59. ______. “A Structural Description of Subanun Religious Behavior.” In Explorations in Cultural Anthropology: Essays in Honor of George Peter Murdock. Edited by Ward Goodenough. New York: McGraw-Hill, 1964.

Gabriel, Ma. Obdulia. “Educational Implications of the Religious Beliefs and Customs of the Subanuns of Labason, Zamboanga del Norte.” Master of Arts thesis, Xavier University, 1964.

“The Guman of Dumalinao.” Kinaadman, Vol. II (1980): 253-380.

“Keg Sumba Neg Sandayo.” (January 1961). Kinaadman, Vol. IV (1982): 259- 426.Mojares, F.S. “The Subanens of Zamboanga.” Filipino Teacher, Vol. XV, No. 8, p. 538-541.

Regional Map of the Philippines—IX (A). Manila. Edmundo R. Abigan Jr., 1988.

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External links

• Subanen Government and History (retrieved: 24 August 2014) • Subanen Tribe Website (retrieved: 4 April 2009)

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Appendices A. Definition of Terms DEFINITION OF CONTEXTUALIZATION, LOCALIZATION AND INDIGENIZATION

• Contextualization refers to the educational process of relating the curriculum to a particular setting, situation or area of application to make the competencies relevant, meaningful, and useful to all learners.

The degree of contextualization may be described and distinguished into the following:

Localization refers to the process of relating learning content specified in the curriculum to local information and materials in the learners’ community.

Indigenization refers to the process of enhancing curriculum competencies, education resources, and teaching-learning processes in relation to the bio-geographical, historical, and socio-cultural context of the learners’ community. Indigenization may also involve the enhancement of the curriculum framework, curriculum design, and learning standards of subject areas, guided by the standards and principles adhered to in the national curriculum.

In the context of IPEd, indigenization specifically refers to the process of interfacing the national formal education curriculum and Alternative Learning System (ALS) curriculum with IKSPs and ILS. This process includes, but is not limited to, the following:

a) Planning for and developing a curriculum based on the directions set by the indigenous community, reflective of the interface between the community's IKSPs and ILS with the national curriculum; b) Highlighting the worldview and perspective of the community in the enhancement of the framework and curriculum design of subject areas and learning strands; c) Recognizing and including the community's context and values in the content and performance standards, and competencies; d) Recognizing and maximizing the IKSPs and its elements (e.g., technologies, practices) as prior knowledge and context which the

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subject areas, learning strands, competencies, and content of the national curriculum can build upon; e) Enhancing the national curriculum in relation to the community life cycle while recognizing appropriate scope and sequence of competencies; f) Inter-relating the competencies specified in the national curriculum with community competencies in enhancing the curriculum and the teaching-learning process; g) Integrative teaching of subjects towards 21st century skills so that they relate to IKSPs and its elements (e.g., technologies, practices), and relevant to the learner's culture; h) Recognizing and including the community's teaching-learning approaches and methods, and methods of assessment in the teaching-learning process; i) Recognizing the community as the wider space, environment, and resource for learning; j) Involving culture bearers and/or IKSP holders as co-facilitators in the teaching-learning process; k) Incorporating the community's narratives of local and national history, and contemporary issues and concerns confronted by indigenous peoples; l) Designing the senior high school curriculum to be responsive and suited to the needs, concerns, and aspirations of the community.

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B. Letter of Affirmation and Confirmation Republic of the Philippines DEPARTMENT OF EDUCATION Region IX, Zamboanga Peninsula Airport Road, Tiguma City -0-

October 1, 2015

MRS. VICTORINA G. PEREZ, CEO VI Schools Division Superintendent Dipolog City Schools Division Dipolog City

Madame:

The launching of 2015 National Indigenous Peoples Month Celebration is a very significant event in coming up with an inclusive education that is geared towards Education for All. This is a means of making the IPs feel our sincerity and commitment in giving them education that is culture-sensitive and culture-responsive.

October 5, 2015 is the schedule for Region IX to host the significant program which is to be highlighted by the signing of the Declaration of Support to IP Education by the Regional Director and Schools Division Superintendents of this region. The said program will be held at Four Queens Resort, Pagadian City at exactly 9:00 A.M.

Your presence and support to this activity will surely mean success in the undertaking. Please be with us and let us be one in our quest for quality and access to basic education. We cannot do it alone but together we can.

Thank you very much and God bless.

Sgd. EUGENIO B. PENALES, Ed. D. Chief, CLMD

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C. Pictorial

Community Engagement at South District (Validated Site)

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Ritual before the formal activity commence

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Retooling for Teachers and School Heads assigned in schools serving Indigenous Peoples Communities

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Attachment 2

In the case of solid waste management, the DepEd-EFD is requesting a meeting with the Department of Environment and Natural Resources (DENR) for the clarification on the policies on solid waste management of Schools particularly in the National Capital Region (NCR). Attachment 3

Republic of the Philippines Department of Environment and Natural Resources ENVIRONMENTAL MANAGEMENT BUREAU DENR Compound, Visayas Avenue, Diliman, Quezon City 1115 Telephone Nos: (632)927-15-17,928-37-25; Fax No. (632) 920-22-58 Website http://www.emb.gov.ph / Email: [email protected]

IN ACCORDANCE WITH THE REVISED PROCEDURAL MANUAL FOR DENR ADMINISTRATIVE ORDER NO. 30, SERIES OF 2003 OF PRESIDENTIAL DECREE NO. 1586, THIS

CERTIFICATE OF NON-COVERAGE (CNC-OL-R03-2021-03-01629)

Issued to

DPWH PAMPANGA 1ST DISTRICT ENGINEERING OFFICE

On

March 02, 2021

For its

LOCAL INFRASTRUCTURE PROGRAM: BUILDINGS AND OTHER STRUCTURES - SCHOOL BUILDINGS - CONSTRUCTION OF 3-CLASSROOM SCHOOL BUILDING AT TABUYUC HIGH SCHOOL, BARANGAY TABUYUC, APALIT, PAMPANGA Brgy. TABUYUC Apalit, Pampanga, R03

Classified as

ITEM 3.6.2 INFRASTRUCTURE PROJECTS/BUILDINGS INCLUDING HOUSING, STORAGE FACILITIES AND OTHER STRUCTURES/ALL OFFICE AND RESIDENTIAL BUILDING SUCH AS MOTELS, CONDOMINIUMS, SCHOOLS, ETC. INCLUDING STORAGE FACILITIES WITH NO HAZARDOUS OR TOXIC MATERIALS (Declared Project Size: 0.0243 Hectare Total/gross floor area including parking, open space and other areas)

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MOREOVER, ANY EXPANSION AND/OR MODIFICATION OTHER THAN SPECIFIED ABOVE SHALL BE CONSIDERED AS A VIOLATION OF P.D. 1586 (EIA SYSTEM) AND SHALL BE SUBJECTED TO IMPOSITION OF FINES/PENALTIES AMOUNTING TO PHP 50,000.00.

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