EMPOWERMENT INDICATORS OF INDIGENOUS PEOPLES

A Research Paper Presented to The English Department of Saint Louis University Laboratory High School Baguio City

In Partial Fulfillment Of the Requirements in English 4

By Patrick Edward L. Balisong IV- Mapagpakumbaba

Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | ii ACKNOWLEDGEMENT To the Lord God, by whose intervention I am alive and able to wake up and work; He who has allowed me to seize the day. The mighty presence who gives me strength of mind, body and spirit and who provides my needs; it is by His glory that this paper was made and so all praises are lifted to His loving name. To my grandparents, parents, siblings and to the rest of my family for whom I am doing this paper for. To my grandparents and parents who gave me my existence and who continually provide for me and support me in all my endeavors. To my siblings, thank you for understanding me whenever I get fuzzy and rude, I was stressed. I love you all. To my classmates and friends who made me laugh whenever I felt down. They who helped me in the most challenging moments and who I also shared my triumphs with; they who accompanied me to the places I went and helped me get through without asking anything in return. To my research adviser, Mrs. Karen Joy Arellano- Viernes, who was always kind and patient and entertained all my questions and helped me improve my study. She who never got annoyed whenever I asked the same question twice or thrice and a million other more times. To Mr. Elizer Jay de los Reyes, for being a mentor and friend and consultant, thanks for being Darna whenever and wherever. To all of you who have made this research possible, thank you! To God be the glory!

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | iii DEDICATION

To Lolo Doming, thank you for watching me from above

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | iv TABLE OF CONTENTS Title Page Acknowledgement Dedication Table of Contents Abstract Chapter 1: The Problem Background of the Study Paradigm of the Study Statement of the Problem Chapter 2: Methods and Procedures Research Design Population and Locale of the Study Data Gathering Tool Data Gathering Procedure Statistical Treatment Chapter 3: Results and Discussions Internal Indicators External Indicators School Environment Chapter 4: Conclusions and Recommendations Refereed Materials Appendices A. The Questionnaire B. Tables i ii iii iv v 1 1 10 11 12 12 12 15 15 16 18 18 21 23 26 29 33 34 36

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | v ABSTRACT Since time in memorial stigma against people who are members of indigenous cultures and their descendants has been in existence; what is alarming, however, is that amidst growing neoliberal thinking and philosophy, no significant change happens; efforts to change mainstream societys notions, both from inside and outside the groups, have not yielded sufficiently to be branded as successful. This paper looked into the frequency of feeling empowerment indicators by first to fourth year students of Saint Louis University Laboratory High School for the school year 2011- 2012. Specifically, it aimed to answer the following questions: (1) How often are internal indicators of empowerment felt?, (2) How often are external indicators of empowerment felt? and (3) What is the assessment of the schools social environment relative to the empowerment of indigenous peoples? The descriptive research was used in the study. It had involved 243 students from the total population of 1,542. A questionnaire based on the standard empowerment indicator index was used to gather necessary data. The pieces of information were statistically treated using the percentage. It was found that internal indicators of empowerment are only felt sometimes by students. Students sometimes identify their indigenous roots and participate in traditional activities and practices, while they rarely speak in their native dialects.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | vi It was also found that external indicators of empowerment are only felt sometimes. Traditional practices during programs and in lessons are only seen sometimes. Moreover, the students fairly agree that the schools social environment is uplifting the status of indigenous peoples. They say that student elections and peer grouping are fairly affected by indigenous roots and membership.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | vii

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 1 CHAPTER 1 THE PROBLEM Background of the Study Since the onset of colonialism and the modern nation-state, indigenous peoples have always been among the most vulnerable and exploited in the world. In the Philippines, the integrity of indigenous communities has historically been subjected to enormous pressure from the Spanish, American and Japanese occupants, the government, the Philippine society and local and multi-national corporations (Onaga & Manuel, 2004). According to the Asian Development Bank, indigenous peoples should be regarded as those with social or cultural identity distinct from the dominant or mainstream society, which makes them vulnerable to being disadvantaged in the process of development (http://ethnicfilipinos.ph/filer/toledo-cebu/chapter_2.pdf, 2000). Furthermore, in the 1997 ratification of the Indigenous Peoples Rights Act, it uses the following working definition of indigenous peoples. A group of people or homogenous societies identified by self- ascription and ascription by others, who have continuously lived as organized community on communally bounded and defined territory...sharing common bonds of language, customs, traditions and other distinctive cultural traits, or who have...become historically differentiated from majority of Filipinos. Indigenous cultural communities shall likewise include peoples who are regarded as indigenous on account of their descent from the populations which inhabited the country, at the time of conquest or at the time of inroads of non- indigenous

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 2 religions and cultures, or the establishment of present state boundaries, who retain some or all of their economic, cultural and political institutions, but who may have resettled outside their ancestral domains (IPRA, Chapter II, Section 2). There are one hundred twelve ethno linguistic groups in the country who, as of 2005, comprise nearly fifteen percent of the total population of the country. Majority of the indigenous populations reside in the uplands. They are among the poorest and most disadvantaged social group in the country. Illiteracy, unemployment and incidence of poverty are much higher among them. Indigenous settlements are characterized by a high incidence of morbidity, mortality and malnutrition (De Vera, 2007). In the recent years, the country has witnessed the influx of these peoples into urban areas, or in most cases, it has witnessed the penetration of mainstream civilization into indigenous lands. The immigration of these peoples is widely attributed to the communities answers to broader educational opportunities and other opportunities, thereafter. While the vast majority of indigenous groups in the Philippines have adopted modern lifestyles, some small indigenous groups chose to maintain their traditional way of life. Culture is considered to be a design for living, a set of potential guides or a frame of references by which the contingent event is interpreted, it is the fabric of meaning, a logical- meaningful integration (Goda, 2001); something that Indigenous peoples do not fall short of. It is the attachment to these cultures and traditions of indigenous peoples that formed the foundation of stereotypes from the majority. The practice and use of traditional ways such as the practice of

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 3 traditional medicine have made many look at indigenous communities as primitive and uncivilized (Bellom, 1972). It is incredible to contemplate that the indigenous ethno linguistic inhabitants of the northern Luzon highlands received so much attention from the two most powerful and longest- lasting colonizers of the country- Spain and the United States. These colonizers were driven to effect drastic changes in the lives of the mountain peoples, specifically aiming at their incorporation into the national society. The Igorots, like many other indigenous groups in the Philippine archipelago, remain culturally distinct from the rest of the Philippine society. They face a negative image problem that operated to be squarely and solidly anchored in the stereotype that they are ignorant, undisciplined and uncouth dirty savages who even have tails. They are generally considered among the mainstream population to be, not only different but also inferior. A negative image and ambivalent attitude towards these communities are widespread among lowlanders generally but not individually (Costina & Difuntorum, 2001). Racial discrimination is alien to the prevailing mores and culture of Filipino people and that there has never been any reference to the existence of a discriminatory policy on racial grounds, nor has there been any allegation of instances of discrimination as a specific kind of human rights violation in the Philippines, even before or immediately after the Philippines has adopted and ratified the Convention on the Elimination of Racial Discrimination. Racial discrimination has never existed among ancient Filipinos who belong to a single racial stock, the Malays. It was in fact the ideological, cultural and socio-

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 4 economic legacy of a long history of colonialism that brought about the present differences in the levels of development between the majority of Filipinos and those among them who tenaciously cleaved to the indigenous Filipino cultural heritage (UN Committee on the Elimination of Racial Discrimination, 2009). Millennia of living and interacting among the various ethno-linguistic groups and cultural influences from abroad have forged a tolerant and democraticallyoriented Philippine society. Discrimination against indigenous peoples by the Philippine society includes general disrespect, discrimination in protection by the institutions, language discriminations, and insults, among others. Experiencing ambivalence and scepticism by the majority towards ones indigenous identity, as well as experiencing the fallout from the negative indigenous image is discomforting, embarrassing and exhilarating, all at once. Felix M. Keesing (1962) hypothesized that the separation between the indigenous inhabitants of the country and the majority of the Philippine populate is a phenomenon of the Spanish era. Colonialism created a cultural chasm between the majority and the indigenous communities and set the conditions for the destructive stereotyping experienced, even today. It is seen that stereotyping as a cultural matter, a learned set of beliefs and attitudes. If culture, and by extension, stereotypes are learned, then the stereotypes can be modified or even unlearned (Costina & Difuntorum, 2001). This is a worthwhile endeavour given the various ethno linguistic communities present within the Louisian community that are affected and the desirability of a strong institutional foundation knitting the elements of the institution together into

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 5 a social system in which everyone counts and is appreciated for what he or she is. Institutions remain blinded by the tokenistic efforts of the higher powers. The year 1994 ushered the release of the United Nations Draft Declaration on the Rights of Indigenous People which gave members of indigenous communities in every nation civil and political rights as well as economic and social rights; furthermore, it opened doors for the practice of cultural and collective rights. In the year 1997, Republic Act 8371 also known as the Indigenous Peoples Rights Act was passed into the legislature to aid these indigenous communities reacquire their lands from capitalists who have infiltrated their territories during the era of colonization. In the last decade, reinforcing programmes and projects have been incorporated to further improve the quality of life of these indigenous peoples. In the Philippines, the United Nations Development Program (UNDP) provided projects such as: Capacity Building for Indigenous Peoples Leaders and Community Development, Para-legal functions and Project Planning and Management. The UNDP also launched the Integrated Program for the Empowerment of Indigenous Peoples and Sustainable Development of Ancestral Domains (United Nations Development Program, 2010). Despite these guarantees, the Indigenous peoples remain among the poorest, most disadvantaged and least empowered people. Empowerment is enhancing the individuals of groups capacity to make choices and transform those choices into desired actions and outcomes.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 6 The problem on empowerment is nuanced therefore to the whole idea of human development. Indigenous communities, in as much as they continue to be stereotyped and disrespected through various forms, are further oppressed by the ideological frameworks that exists in society which caters to the whole idea that human development is living in accordance to a standard set by the society. In an article published by an unknown author on human development and indigenous peoples (2010) it was stated that, contrary to popular belief, human development is actually a process of expanding peoples real freedoms- their valuable capabilities- and empowering people as active agents of equitable development on a shared planet. Furthermore, it goes on saying that human development for indigenous peoples should be defined by indigenous peoples, from indigenous peoples, regardless of the mainstream population. As in the past, indigenous communities in the Philippines continue to face challenges with courage. They mobilize to fight for justice, equity and cultural survival through numerous creative strategies. The researcher got very much interested in his discovery of the relationships that exists among different factors and their effects in the empowerment and further development of indigenous peoples at a national level. It is his interest therefore to apply the same ideological frameworks to determine the frequency of feeling empowerment indicators within the academe and offer suggestions in the resuscitation of tradition and heritage. The study aims to identify the problems met by members of indigenous peoples groups in terms of being empowered. Specifically it attempts to identify

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 7 the frequency of feeling empowerment indicators within Saint Louis University Laboratory High School; furthermore, it aims to determine the frequency of feeling internal and external empowerment indicators and finally assess the degree of empowerment felt by these indigenous peoples. Theoretical Framework This section presented the concepts which served as legal basis to describe properly the process of the study. The research will revolve around a framework presented by Alsop and Heinsohn (2005). Agency Agency is defined as an actors ability to make meaningful choices; that is, the actor is able to envisage options and make a choice. Asset endowments are used as indicators of agency. These assets can be psychological, informational, organizational, material, social, financial or human. Command over one asset can affect the endowment of another asset. In as much as the research is concerned, the results will be confined in psychological, social and human assets as they are the most relevant. Psychological indicators to be used in the study are: self- determination, availability of education to be measured by determining the frequency of cultural integration in lessons. Social indicators to be included in the study are: degree of societal acceptance, peer grouping, choices made during student elections and environmental perceptions. Human asset indicators in the study are: the use of the native language in communicating with others, participation in traditional activities, joining activities which call for indigenous

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 8 knowledge and student reaction to such displays of culture (Dandeneau, et. al, 2008). Opportunity Structure An actors opportunity structure is shaped by the presence and operation of formal and informal institutions. These include laws, regulatory frameworks and norms governing peoples behaviour. The presence and operation of the formal and informal laws, regulations, norms and customs determine whether individuals and groups have access to assets, and whether these people can use the assets to achieve desired outcomes. Opportunity structures that were utilized during the study are: the presence of available choices of self- actualization and self- expression of indigenous communities as provided for by the institution and the use, or the lack of use, of the academe as a catalyst for majority acceptance of indigenous peoples through activities and the like. Degrees of Empowerment Measurement of assets and institutions provides intermediary indicators of empowerment. Direct measures of empowerment can be made by assessing: 1. Whether an opportunity to make a choice exists. This is commonly the basis for gauging the social strata where the actors are placed in. 2. Whether a person actually uses the opportunity to choose. A persons choice to use these opportunities gauges the internal indicators of empowerment. 3. Whether the choice resulted in the desired result. The impact to the actors and to society is the measurement of external indicators of empowerment.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 9 The expected outcomes of the study are those that lean towards selfactualization, community development and institutional change.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 10

INPUT

PROCESS

OUTCOME Working towards a better society and community Solving problems in the home, work place and community Engaging in group/institutional change Reaching towards individual higher goals Personal stability and selfunderstanding

Agency Opportunity Structure Degree of Empowerment Survey among students

Figure 1: Paradigm of the Study

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 11 Statement of the Problem The main problem of the study is to determine the frequency of feeling empowerment indicators by first to fourth year students of Saint Louis University Laboratory High School who are members of indigenous communities. Specifically it attempts to answer the following question: 1. How often are internal indicators of empowerment felt? 2. How often are external indicators of empowerment felt? 3. What is the assessment of the schools social environment relative to the empowerment of indigenous peoples?

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 12 CHAPTER 2 METHODS AND PROCEDURES This chapter presents the methods used in evaluating and interpreting the data gathered on the empowerment indicators of students who are members of cultural minorities. Furthermore, it discusses the tools and procedures used in gathering the data, coining the sample population and the statistical treatment used in the course of data analysis and interpretation. Research Design The descriptive method of research was used in the study. According to the study of Pambid (2011) as stated in the study of Arellano (2010), this method describes a given state of affairs as fully and carefully as possible (Fraenkel and Wallen, 2006). It is a purposive process of gathering, analyzing, classifying and tabulating data about prevailing conditions, practices, trends and cause-effect relationships and making adequate and accurate interpretation about such data with or without the aid of statistical treatment (Calderon and Gonzales, 1993). The method was used to interpret the results of the normative survey, which looked into the commonality of some factors through tables with its appropriate description (Pambid, 2011). Population and Locale of the Study The study was conducted in Saint Louis University Laboratory High School. The necessary data on the number of students per section was obtained from the schools Registrars office. The total number of students for the school

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 13 year 2011- 2012 is 1542. The researcher took representatives from the different sections of the different year levels through stratified random sampling. The researcher had obtained 243 students to participate in his study; 66 from the first year, 64 from the second year, 60 from the third year and 53 from the fourth year. The researcher had determined the actual sample size using the Pagoso formula, also known as Slovin formula. The researcher had allotted a 5% margin of error to save both time and resources. The formula is: n= ____N____ 1 + Ne Where: n= sampling size N= population size e= margin of error The table below presents the division of students involved in the study per year level per section.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 14 TABLE 1: Respondents per Year Level per Section

YEAR & SECTION 1st YEAR Mapagkawanggawa Mapagkaisa Mapagmahal Magalang 2 YEAR Mapagpakumbaba Mapagkaisa Mapagmalasakit Matapat 3rd YEAR Mapagmalasakit Mapagpakumbaba Matiyaga Mapayapa 4 YEAR Mapagbigay Mapagkaisa Mapagmalasakit TOTAL
th nd

N 39 48 40 48 27 46 47 47 45 23 45 45 48 46 44 638

n 15 18 15 18 10 18 18 18 17 9 17 17 18 18 17 243

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 15 Data Gathering Tool The researcher used an array of references and related literature in order to strengthen his claims and to validate and interpret the data through comparison in order to probe and improve current practices. The researcher also sought pieces of advice from his research adviser and other experts on the field of social science and indigenous people empowerment. A questionnaire was used to evaluate empowerment indicators of indigenous peoples groups. The questionnaire was floated to 10 students from the first year, 10 students from the second year, 10 students from the third year and 10 students from the fourth year for validation. These students were not included in the study. After the copies had been filled up they were collected by the researcher to re-examine the questionnaire. Items in question went through revision. Data Gathering Procedure The researcher was sent to the libraries of Saint Louis University Laboratory High School, Saint Louis University and the University of the Philippines Baguio to gather information and to create a draft of his chapters. He was also permitted to use internet resources. A questionnaire based on the empowerment indicators of indigenous peoples groups was prepared. It was patterned with the questionnaire used by Alsop and Heinsohn (2005) in their study on the empowerment indicators of

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 16 indigenous peoples in Africa. It was validated and then floated to the sample population. The questionnaire was floated to the respondents on December 2011 and was collected during the researchers free time. Statistical Treatment The data gathered shall be treated statistically. First, the researcher looked into the frequency of self- determination and participation of the students in their indigenous groups and its practices. The researcher also looked in to the frequency of the incorporation of indigenous traditions and practices. Second, the researcher also asked the students assessments of different school activities which may or may not be affected by membership in indigenous peoples groups. The researcher also asked the student to assess the schools atmosphere, whether or not it is uplifting the status of indigenous peoples. The percentage was used in order to identify those that were needed. The formula is as follows:

Where in:

% = percentage F = frequency N= number of respondents

The frequencies receiving the highest values are indicative of the frequencies of feeling empowerment on internal and external levels. In

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 17 giving the interpretation to the frequency of feeling internal and external empowerment indicators, the following was used: LIMITS 01.00- 15.00 16.00 30.00 31.00- 45.00 46.00- 60.00 61.00- 75.00 RATE Never Rarely Sometimes Often Always

Gauges receiving the highest values reflect the assessment of students of the school environment relative to the empowerment of indigenous peoples. In interpreting the assessment of the schools social environment, whether it is conducive for the holistic development of indigenous peoples, the following was used: LIMITS 01.00- 15.00 16.00 30.00 31.00- 45.00 46.00- 60.00 61.00- 75.00 RATE Strongly Disagree Disagree Fairly Agree Agree Strongly Agree

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 18 CHAPTER 3 RESULTS AND DISCUSSIONS The presentation, analysis and interpretation of gathered data on the empowerment indicators of indigenous peoples for the school year 2011- 2012 were presented on this chapter. Internal Indicators The researcher determined the frequency of self- identification, use of mother tongue and participation of students as internal indicators of

empowerment as was done in the study conducted by Alsop and Heinsohn (2005). Table 2: Frequency of the Presence of Internal Indicators of Empowerment of Members of Indigenous Peoples Groups in SLU-LHS

INTERNAL INDICATORS Self- identification of membership in indigenous groups Use of mother tongue Participation in indigenous practices or activities

PERCENTAGE 30.08

DESCRIPTION Sometimes

24.25 31.78

Rarely Sometimes

It can be seen from the table that 30.08% of the students only identify themselves as members of cultural minorities sometimes. Students either do not know that they are members of cultural minorities or they are ashamed to disclose their indigenous roots with their fellow students. Majority of the ethno linguistic groups of the Philippines lived in the uplands;

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 19 however, many have chosen to move to the cities to find sources of living, especially during times of scarcity and to seek greater educational opportunities and other opportunities thereafter. The change in settlement areas of the ancestors as well as various inter- marriages that happened after the Diasporas, have caused the loss of indigenous ties. Furthermore, the image that has been imprinted on the minds of the lowlanders has discouraged indigenous peoples to identify themselves (Costina & Difuntorum, 2001). The lack of self- identification has a large political and psychological implication both on the members of indigenous communities and mainstream society. Many would say that for others to accept a person, one must learn to accept himself. Socio-political structures, especially in the academe rely heavily on individual contact relationships, meaning, authentic human relationships are formed not on the basis of corporate relationships such as that of companies but personal relationships which are founded on ones understanding and recognition of himself and of society (Dunita, 1986). Self- identification or the relative lack of such, within the institution means that the relationships are subject to easy deterioration upon revelation of certain information not disclosed properly. Society has a hard time accepting neo- liberal ideas because the people who are the subject of these ideas could not accept it themselves. Perhaps, they are afraid of what judgement they would receive upon claiming their roots, but what they should truly be afraid of is the judgement they would get when it comes from other people (Guia, 2005). Majority of students rarely use their mother tongue in communicating, both at home and in school. It has become hard for students to find others who could

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 20 speak in the same dialect as they do. There are very few areas in the cities where there is a concentration of only one indigenous group; school, especially, has become a melting pot of different cultures and thus it has become difficult for people to speak in their native tongues (Dandenaeu et al, 2008). The establishment of a national language caused many to forget their dialects. It is a challenge for many to speak straight Kankana-ey or straight Ilocano because they have been reared in relatively new environments; many would combine dialects with the Filipino language and as a result they are mocked by others, these events have caused many to abandon their mother tongue (Goda, 2001). Thus it could be implied that, the inability or refusal to speak in the native dialect further widens the gap between a person and his culture (Goda, 2001) which leads us back to the socio-political implications stated earlier. Majority of the students also said that they only participate in their different traditional practices sometimes. The ineffective transfer of culture and tradition from one generation to the next could account for the general lack of participation of the members. Certain cultures have mixed with others which makes it more difficult to understand and practice (Finn, 2005). Thus, it could be implied that despite the growth of neo- liberal ideologies, members of cultural minorities remain reluctant to assume acceptance from and understanding by the modern world. Perhaps their reluctance to open themselves to such ideas further strengthens the stigma. As the findings of Costina and Difuntorum (2001) were treated as results of the lack of indigenous empowerment during the post- colonial era; the

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 21 researcher treats his gathered data as reasons why mainstream society, no matter how liberated, still experiences difficulty in accepting and understanding indigenous practices. Generally, the findings tell us that internal indicators of empowerment are only observed and felt sometimes. External Indicators The researcher further looked into the incorporation of indigenous traditions and practices in school activities and lessons taught in class as external indicators of empowerment (Goda, 2001). Empowerment, or the lack thereof, can be measured through the institutions commitment in opening opportunities for indigenous peoples. It can be seen from the table that indigenous practices and beliefs are only incorporated in school activities and class discussions sometimes. Table 3: Frequency of Incorporation and Reassessment of Indigenous Practices and Traditions in School Activities and Classroom Discussions EXTERNAL INDICATORS Incorporation of indigenous practices in school activities Reassessment of indigenous practices in class discussions PERCENTAGE 34.75 DESCRIPTION Sometimes

32.20

Sometimes

It can be seen that 34.75% of the students only observe the incorporation of indigenous practices in school activities sometimes. There is a lack of observable advances to make the students appreciate indigenous performances. During informal dialogues with club advisers and teachers, they said that the lack

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 22 of cultural presentations during school activities is a result of pop culture, they said that most of the students lack the maturity to appreciate, much less understand these deviant art forms; hence, they are seldom or not at all presented during gatherings (Alcantara, 2012). Thus, it could be implied that the reintroduction of culture- based clubs and organizations in the institution is vital in the empowerment of indigenous groups. Perhaps the beats of Bad Romance by Lady Gaga or We Found Love by Rhianna are far more entertaining than hearing the hitting of gongs during a Caao, but that does not mean that one should stop trying to reintroduce these activities. The want of many to merely entertain the audience rather than educate them has hindered appreciation for and understanding of these practices (Goda, 2001). It could also be seen that majority of the students say that emphasis on indigenous peoples, practices and traditions is only seen sometimes. According to Mr. Ronaldo Pontanosa (2012), Assistant Principal for Academics, the Department of Educations curriculum gives little emphasis on teaching the students about the different ethno linguistic groups in the Philippines. It could also be observed from reviewing the notes and lesson plans of Social Studies I teachers that they only commit at most three days in making the students understand the different indigenous groups. Furthermore, in interviews with the various Learning Area Coordinators, the researcher noted that, although knowledge about such subject is divulged to students, it is only done by passing; they are only mentioned if the lesson calls for it (Flores, 2012). Thus, it could be

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 23 implied that the stigma rises from the lack of knowledge about indigenous groups. The misunderstanding of practices has caused many offensive advances among cultures and religions; take for instance Christian Catholics making fun of Muslims for kissing the floor and the Muslims making fun of the Christian Catholics for symbolic cannibalism during communion (Guia, 2005). There is a great need for teachers to help eradicate the stigma and make the students understand what they cannot. The researcher believes that the lack of commitment from the academe to inform the students about different indigenous practices inside the classroom has caused the depreciation of indigenous art forms. School Environment Finally, the researcher asked the students to assess the school environment in terms of empowering indigenous peoples. Another measure of empowerment is seen in how membership affects the different organizations within the institution (Onaga & Manuel, 2004). According to the study of Alsop and Heinsohn (2005), the most desirable results for these kinds of questions are those that would indicate no or little affect. They further explain their idea by saying that, if membership in cultural minorities still affects organizations and groups, whether in a positive or negative manner, there is no sense of equality between and among the members.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 24 Table 4: Students assessment of effects of membership in indigenous peoples groups in different school organizations INDICATORS Membership affects student elections Membership affects peer grouping PERCENTAGE 37.71 38.14 DESCRIPTION Fairly Agree Fairly Agree

It can be observed from the table that students fairly agree to saying that membership in cultural minorities affect peer grouping. Commonalities usually spark the beginning of peer groups. Members of cultural minorities group together so they may freely exercise their beliefs. Thus, it could be implied that members of indigenous communities are afraid to open themselves to joining other peer groups which do not practice what they do; furthermore, it shows their refusal to allow outsiders to enter their peer groups because of fear of judgement (Finn, 2005). This exclusivist nature has proven to be detrimental in the societys understanding of indigenous cultures. It could also be observed from the table that 38.14% of students fairly agree that student elections are affected by membership in indigenous groups. During national and local elections in the Philippines, it could be observed that indigenous groups usually support the candidate who came from their group; they usually discount the more important aspects such as capabilities and credentials. Thus, it could be implied that there seems to be a race to the top amongst the different ethnic groups to place a representative in power; such practice is a glaring indication that there remains popular demand between and

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 25 amongst these groups to feel empowered (Bellom, 1972) and it is apparent that such practice still remains in the four corners of the school.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 26 CHAPTER 4 CONCLUSIONS AND RECOMMENDATIONS Presented in this chapter are the conclusions based on the findings and the recommendations of the study. Conclusions Based on the result of the study, the following conclusions have been made: 1. Internal indicators of empowerment among the students are only felt sometimes. Students only identify their indigenous roots sometimes, and they rarely spoke in their mother tongue; they only participate in indigenous practices sometimes. 2. External indicators of empowerment are only observed sometimes. Incorporation of indigenous practices in school activities and

reassessment of indigenous cultures, beliefs and practices are only done sometimes. 3. The schools social environment is fairly conducive for the empowerment of indigenous communities. Students fairly agree that membership in indigenous groups affect student elections and peer grouping. Recommendations Based on the study, it was found out that empowerment indicators for indigenous communities are only present in school sometimes and that the schools social environment is fairly catering to the empowerment of these

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 27 members of such communities. Thus, the following recommendations were forwarded: 1. Students must trace their indigenous roots and must not be ashamed to declare their heritage, especially to fellow students who are part of other groups and of mainstream society. 2. Students should learn to speak their respective dialects as a symbol of their attachment to their heritage and reverence to the groups they belong to. 3. Students should also learn their ancestors cultures, beliefs, practices and traditions and participate in them, whenever chance permits them to. 4. Students should learn to create relationships with members of other indigenous groups or with members of mainstream society for them to be better understood and for them to understand other cultures as well. 5. Respect for other cultures must be developed as part of the students values formation. 6. Teachers should help the students get rid of the stigma against indigenous groups through extensive discussions of cultures and practices. 7. Teachers and administrators should encourage culturebased

performances like folk dancing during school activities despite the majoritys preference of popular culture. 8. Administrators should support projects that encourage understanding of indigenous cultures such as field trips and immersions.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 28 9. Administrators should devise a plan to rid the students of their stigma against cultural groups; things like seminars, talks and counselling especially for those who are victims of peer bullying based on cultural affiliation and those who victimize them. 10. To researchers, it is highly recommended that an extensive study on the reasons behind the results obtained be made to further strengthen the claims made by the researcher.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 29 REFEREED MATERIALS Books Bellom, M.C. (1972). Kankanay Social Organization and Culture Change.Community Development Research Council, University of the Philippines. Carino, M. L. A. (1990).Cordillera Tales. Quezon City: New day Publishers. Costina, V. R. & Disfuntorum, M. L. S. (Ed). (2001). Towards Understanding Peoples of the Cordillera: A Review of Research on History, Governance, Resources, institutions and Living Traditions. Baguio City: Cordillera Studies Centre. Dandenaeu, S., Hunt, P., Bamba, J., Andersen, T., Poppel, B., Sarkar, S., et al. (2008). Indicators Relevant for Indigenous Peoples: A Resource Book. Stankovitch, M.(Ed). Baguio City: Tebtebba Foundation. Dunita, M. A. (1986). The Ifugao World. Edades, J. (Ed). Quezon City: New Day Publishers. Finn, G. A. (2005). The Making of the Igorot. Quezon City: Ateneo de Manila University Press. Goda, T. (2001). Cordillera: Diversity in Culture Change.Pasamonte, L. (Ed). Quezon City: New Day Publishers. Keesing, F. M. (1962). The Ethno History of Northern Luzon. Stanford, California: Stanford University Press. Onaga, N. & Manuel, E. L. (2004). Using the International Human Rights Framework to Empower Indigenous Communities in the Philippines.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 30 Diliman, Quezon City: Legal Rights and Natural Resources Centre, Inc.Kasama sa Kalinisan. On Line Resources Alsop, R. and Heisohn, N. (2005). Measuring empowerment in practice. _____________________. Retrieved on August 13,2011 from http://siteresources.worldbank.org/INTEMPOWERMENT/Resources/413 07_wps3510.pdf. Department of American Comparative Cultures, Washington State University. (1999). The Paradox of Multiculturalism: Ethnicity and Identity in the Philippines. Washington: San Juan, E. Retrieved on August 13, 2011 from http://ethnicfilipinos.ph/filer/toledo-cebu/The-Paradox-ofMulticulturalism.pdf Guia, K. (2005). Indigenous Filipino Values: A Foundation for a Culture of NonViolence. Pasig: Anvil Publishing, Inc. Retrieved on August 13,2011 from http://ethnicfilipinos.ph/filer/Indigenous-Filipino-Values.pdf. McClellan, D. & Tanner, K. (2011). Knowledge Discovery Empowering Australian Indigenous Communities. USC Annenberg School for Communication and Jouranlism. Retrieved on August 13,2011 from http://itidjournal.org/itid/article/viewFile/733/313. RNIP Regional Assembly. (2007). Indigenous Peoples in the Philippines. Hanoi, Vietnam: De Vera, D. E. Retrieved on August 13,2011 from http://www.iapad.org/publications/ppgis/devera_ip_phl.pdf

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 31 United Nations Committee on Elimination of Racial Discrimination. (2009). Committe on Elimination of Racial Discrimination Considers Report of the Philippines. Geneva, Switzerland. Retrieved on August 13, 2011 from http://ethnicfilipinos.ph/filer/Report-Elimination-of-RacialDiscrimination.pdf United Nations Development Programme. (2008). Indigenous Peoples in the Philippines. Retrieved on August 13,2011 from http://www.undp.org.ph/Downloads/fastFacts/fosteringDemocraticGovern ance/2010/fastFacts6%20%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5 .pdf United Nations Development Programme. (2010). Human Development and Indigenous Peoples. New York City, New York. Retrieved on August 13, 2011 from http://hdr.undp.org/en/media/IP_Experts_Meeting_HDR_2010_Jan2010. pdf. World Bank Policy Working Research. (2005). Measuring Empowerment in Practice: Structuring Analysis and Framing Indicators. Alsop, R. & Heinsohn, N. Retrieved on August 13,2011 from http://www.sasanet.org/documents/Curriculum/ConceptualFramework/M easuring%20Empowerment%20in%20Practice.pdf.

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 32 ______.Retrieved on August 13,2011 form http://ethnicfilipinos.ph/filer/toledocebu/chapter_2.pdf Unpublished Theses Arrellano, K.J. (2011). Writing tasks in English- to- demonstrate- awareness and understanding of Filipino values. Saint Louis University-Laboratory High School. Baguio City.

Pambid, R.J. (2011). Effects of student involvement in extra-curricular and cocurricular activities to their study habits. Saint Louis University-Laboratory High School. Baguio City. Interviews Alcantara, D., Estipular, G., Magbual , M. & Tenaza, S. (2012, January 15). Lack of culture- based performances during school programs. (P. Balisong, Interviewer). Pontanosa, R. (2012, January 15). Incorporation of indigenous practices in the schools curriculum. (P. Balisong, Interviewer). Alim, J., Endrano, F., Espiritu, R., Flores, Z., Laguyo, C., Tadeo, S. et al (2012, January 15). Incorporation of indigenous practices in the teachers lesson plans. (P. Balisong, Interviewer).

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 33

APPENDIX A The Questionnaire

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 34

Saint Louis University Laboratory High School C.M. Recto Street, Navy Road, St. Joseph Village, Baguio City Dear Respondent, The researcher is conducting a study on the empowerment indicators of indigenous people groups in SLU-LHS for the school year 2011-2012. The study aims to determine strategic ways to address the clamours of the minorities. In this regard, the researcher requests you to honestly answer the question. Rest assured that your responses will be treated with utmost confidentiality Thank you very much for your participation! Respectfully yours, Patrick Edward L. Balisong IV- Mapagpakumaba The Researcher Year and Section: _________________ Age: _______ Instructions: Check the box which corresponds to your answer. Legend: A- Always SA-Strongly Agree

O- Often Ag- Agree

S- Sometimes FA- Fairly Agree

R-Rarely D-Disagree

N-Never SDStrongly Disagree S R N

A 1. Do you tell fellow students that you are a member of a minority? 2. Do you speak in your native tongue in school? 3. Do you participate in your traditional practices and activities? 4. Are indigenous traditions incorporated in school activities? 5. Do lessons in school reassess indigenous traditions, beliefs, etc.? SA 6. Membership in indigenous groups affects student elections. 7. Membership in indigenous groups affects peer grouping.

Ag

FA

SD

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 35

APPENDIX B Tables

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TABLE 1: Respondents per Year Level per Section

YEAR & SECTION 1st YEAR Mapagkawanggawa Mapagkaisa Mapagmahal Magalang 2 YEAR Mapagpakumbaba Mapagkaisa Mapagmalasakit Matapat 3 YEAR Mapagmalasakit Mapagpakumbaba Matiyaga Mapayapa 4 YEAR Mapagbigay Mapagkaisa Mapagmalasakit TOTAL
th rd nd

N 39 48 40 48 27 46 47 47 45 23 45 45 48 46 44 638

n 15 18 15 18 10 18 18 18 17 9 17 17 18 18 17 243

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 37

Table 2: Frequency of the Presence of Internal Indicators of Empowerment of Members of Indigenous Peoples Groups in SLU-LHS INTERNAL INDICATORS Self- identification of membership in indigenous groups Use of mother tongue Participation in indigenous practices or activities PERCENTAGE 30.08 DESCRIPTION Sometimes

24.25 31.78

Rarely Sometimes

Table 2.1: Frequency of Self- Identification of Membership in Indigenous Groups FREQUENCY Always Often Sometimes Rarely Never 35 27 71 62 41 PERCENTAGE 14.83 11.44 30.08 26.27 17.37

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 38 Table 2.2: Frequency of the Use of the Mother Tongue FREQUENCY Always Often Sometimes Rarely Never 35 50 56 57 38 PERCENTAGE 14.83 21.19 23.73 24.15 16.10

Table 2.3: Frequency of Participation in Traditional Practices FREQUENCY Always Often Sometimes Rarely Never 45 44 75 47 25 PERCENTAGE 19.07 18.64 31.78 19.91 10.59

Table 2.2: Frequency of the Use of the Mother Tongue FREQUENCY Always Often Sometimes Rarely Never 35 50 56 57 38 PERCENTAGE 14.83 21.19 23.73 24.15 16.10

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 39

Table 3: Frequency of Incorporation and Reassessment of Indigenous Practices and Traditions in School Activities and Classroom Discussions EXTERNAL INDICATORS Incorporation of indigenous practices in school activities Reassessment of indigenous practices in class discussions PERCENTAGE 34.75 DESCRIPTION Sometimes

32.20

Sometimes

Table 3.1: Frequency of Incorporation of Culture- based Performances during School Activities FREQUENCY Always Often Sometimes Rarely Never 20 46 82 67 21 PERCENTAGE 8.47 19.49 34.75 28.39 8.80

Table 3.2: Frequency of Incorporation of Indigenous Beliefs in Class Discussions FREQUENCY Always Often Sometimes Rarely Never 30 62 76 45 23 PERCENTAGE 12.71 26.27 32.20 19.07 9.75

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Patrick Edward Laureta Balisong/ Empowerment of Indigenous Peoples | 40 Table 4: Students assessment of effects of membership in indigenous peoples groups in different school organizations INDICATORS Membership affects student elections Membership affects peer grouping PERCENTAGE 37.71% 38.14% DESCRIPTION Fairly Agree Fairly Agree

Table 4.1: Membership in Indigenous groups Affects Student Elections FREQUENCY Strongly Agree Agree Fairly Agree Disagree Strongly Disagree 27 61 89 44 15 PERCENTAGE 11.44 25.85 37.71 18.64 6.36

Table 4.1: Membership in Indigenous groups Peer Grouping FREQUENCY Strongly Agree Agree Fairly Agree Disagree Strongly Disagree 36 66 90 32 12 PERCENTAGE 15.25 27.97 38.14 13.56 5.08

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