History of IP Education in The Philippines

History of IP Education in the
Philippines
The Legal and Policy
Foundations of DO 62 s 2011
GONOS, Norma Mapansa

Summer Retooling of DepEd Teachers
IPsEO @ NEAP-XI, May 20-24
1. We are an education system that has been
a product-sometimes unwittingly-of a western
understanding of what we should know…I
was taught that (Cordilleras/Igorots) were
uneducated. That was ingrained in my
memory for some reason or the other. I don’t
think it was in the textbook, but that was the
stereotype passed on to me.
2. “I come from an educated system that
made me memorize from my grade
school years the fact that the Philippines
was discovered by Magellan on March
16, 1521, and Lapulapu is a nice fish.
Little did know that this singular
memorized date had colored negative
my own view of the Philippines, my
sense of self and how I have engaged
the world even up to today”.
3. This DepEd Order (D.O.62 s 2011)
recognizes the faults of the past. It is an
invitation for us to change our
perspectives- the glasses that we
normally use to see reality-and exchange
that with a perspective that allows us to
really be inclusive. Furthermore, it is an
invitation to learn allows us to really be
inclusive. Furthermore, it is an invitation
to learn in the sidelines.
History of IP Education in the Philippines
How education was used to marginalize,
annihilate and assimilate the indigenous peoples
Attempts of the Government to respond to
struggles of IPs for recognition of their rights
Attempts for Inclusion of Ips in the Education
and the Policy Foundations of DO 62 s 2011
Evolution of laws recognizing the rights of
indigenous peoples
DO 62,s of 2011: A DepEd Response
Marginalization
Driven from our lands...

Regalian Doctrine (Spanish Period)
All lands belong to the King/State
Assimilation
Indio, infieles, inutile, pagan
Annihilation
Western education-anything local belongs
to the lowest class
Violence against our IK
IK as primitive and backward
 Spirituality and beliefs as a
mere superstition
Language as “dialect’
No space in our education
Education Decree of 1863
- first educational system for
students established
- Focused on Christian
doctrines
Education was
not responsive
and reflective of
the IPs’ Culture
and holistic
worldviews A is for
Apple
We will make you like us…you

understand us…adjust to
Assimilation us…integrate to us….make
yourselves like us
Government Attempts to address the continuing struggle
for identity and recognition of IP’s rights:
Bureau of Non-Christian Tribes (BNCT) which was

established in 1917
Commission on National Integration (CNI) which was
created by RA 1888. Under RA 1888, the indigenous
peoples were officially introduced as the “National
Cultural Minorities
Presidential Assistance on National Minorities
(PANAMIN) in 1975
Provision on Ancestral Domain, Self-determination and
‘indigenous people was first mentioned IN 1987
Constitution
Office of Muslim Affairs and Cultural Communities
(OMACC)
OSCC/ONCC
NCIP –created/established through RA 8371 in 1997

HISTORICAL AND
INSTITUTIONAL INJUSTICE
Struggle for recognition,

inclusion and participation
(as against assimilation)

Recognition of ancestral
land and self-
determination/ ICC/IP
Article XIV, Sections 2.4 and 17 of the
Constitution
 “Further the State shall recognize,

respect and protect the rights of the
indigenous cultural communities to
preserve and develop their cultures,
traditions and institutions. It shall
consider their rights in the formulation of
national plans and policies.”
Article II, section 22 of the Philippine Constitution :
“ The State recognizes and promotes the rights of
the indigenous cultural communities within the
framework of national unity and development”
Article XIV, Sections 2.4 and 17 of the Constitution

“Further the State shall recognize, respect and
protect the rights of the indigenous cultural
communities to preserve and develop their cultures,
traditions and institutions. It shall consider their
rights in the formulation of national plans and
policies.”
Recognizes,
Protects and
Promotes the
Rights of ICCs/IPs
Ancestral
Domain,
Cultural
Integrity, Self
governance
and
Empowerment;
Human Rights
and Social
Justice, Self-
determination
IPRA as the attempt in the
legal arena to address the
historical injustice
Rights to ancestral domain

Rights to social justice and
human rights
Rights to self-governance
Rights to cultural integrity
Rights to Ancestral Domains
Right to Self-Governance and
Empowerment
Social Justice and Human
Rights
Cultural Integrity
Right of ownership
Right to develop lands and natural resources
Right to stay in territories
Right in case of displacement
Right to regulate entry of migrants
Right to safe and clean air and water
Right to claim parts of reservation
Right to resolve conflict
Right to ancestral land
Right to transfer land/property
Right to redemption
Self-governance and self-determination
Justice system, conflict resolution
institutions, and peace building processes
Participation in decision-making
Determine and decide priorities for
development
Tribal barangays
Equal protection and non-discrimination of
ICCs/IPs
Rights during armed conflict
Right to equal opportunity and treatment
Discrimination against ICCs/IPs on the terms
and conditions of employment and denial of
benefits
Basic services
Equal rights for women
Children and Youth
“ The State shall, through the NCIP, provide a
complete, adequate and integrated system of
education, relevant to the needs of the
children and young people of ICCs/IPs ”
(Section 28)
“ The State shall provide equal access to various
cultural opportunities to the ICCs/IPs through
the educational system, public or private
cultural entities, scholarships, grants and
other incentives without prejudice to their
right to establish and control their educational
systems and institutions by providing
education in their own language, in a manner
appropriate to their cultural methods of
teaching and learning ” (Section 30)
… and that “(i)ndigenous children/youth shall have
the right to all levels and forms of education of
the State”
 Section 30
“The State shall provide equal access to various

cultural opportunities to the ICCs/IPs through the
education systems, public or private cultural
entities”
 Section 31
“ The State shall endeavor to have the dignity and diversity of
cultures. Traditions, histories and aspirations of the ICCs/IPs
appropriately reflected in all forms of education, public information
and cultural-educational exchange. It shall ensure participation of
appropriate indigenous leaders in the schools, communities and
intergenerational cooperative undertakings to promote and enhance their
distinctive heritage / values.”
DO 62 s 2011 addresses the
injustice in the arena of education
An education that will recognize, protect, and
promote the rights and welfare of ICCs/IPs, as well
as equip them with the knowledge and skills needed
to face various social realities and challenges.
Inline with the country’s commitment to
achieve EFA, MDGs and in pursuit of
BESRA… (mandate)
This Program subscribes to the rights-
based approach, which gives primary
importance to the principles of
participation, inclusion and
empowerment. (perspective)
…suffer social, economic, and political
exclusion and marginalization.
Marginalized, not poor
and indigent
Rights, not needs, not
benefits, not privilege
Recognizes marginalization and exclusion; there
are institutional and structural reasons behind
the situation
Advocates the practice and assertion of rights
IPs are active participants (part of recognizing
their rights), not passive recipients – rights
holders
Recognizes accountability, who is primarily
responsible for “protecting” the right – duty
bearers
Inline with the country’s commitment
to achieve EFA, MDGs and in pursuit of
BESRA… (mandate)
This Program subscribes to the rights-
based approach, which gives primary
importance to the principles of
participation, inclusion and
empowerment. (perspective)
…suffer social, economic, and political
exclusion and marginalization.
Marginalized, not poor
and indigent
Rights, not needs, not
benefits, not privilege
 When it is a right, we have to deliver that, at all cost, no matter what
International arena
Education for All(EFA)
Millenium Development Goals
MDG 2- primary education for all
International institutions
(BESRA)
Recognizes marginalization and exclusion;
there are institutional and structural
reasons behind the situation
Advocates the practice and assertion of
rights
IPs are active participants (part of
recognizing their rights), not passive
recipients – rights holders
Recognizes accountability, who is primarily
responsible for “protecting” the right – duty
bearers
Recognizes that the education system has
had a role in the exclusion and
marginalization of IPs
Education as an enabling right
Recognizes and includes IPs’ worldview,
knowledge systems, learning systems,
values
Education for IPs (service delivery) vs IP Education
(claiming our space in the education system)
Nurtures the understanding, practice and
assertion of rights by IPs
IPs as active participants in shaping IP
Education; IPs as the primary partners of
DepED
Processes and mechanisms that will enable
IPs to speak and participate as IPs
Provision of culture-responsive education as
a DUTY; not doing so is a violation of rights
INCLUSION, PARTICIPATION, EMPOWERMENT
RIGHTS – BASED, not equated with
laws or being purely legal
RIGHTS-BASED, giving primacy to
customary law and practice
RIGHTS-BASED, the challenge of
“interfacing”
“This DepEd Order (D.O.62 s 2011)
recognizes the faults of the past. It is an
invitation for us to change our perspectives-
the glasses that we normally use to see
reality-and exchange that with a perspective
that allows us to really be inclusive.
Furthermore, it is an invitation to learn with,
not just teach in, indigenous communities
that have always been in the sidelines”
“We had our own sense of identity, our
own history as people, our own
systems for survival. We had our own
sense of being and connectedness
and communion with Magabaya’s loving
gifts of creatures.
But with the kind of education we had, and the pace of
development that
is not reflective of our life as IPs, with the wars that is not
of our own
doing, we have become disconnected from our roots, from
the land, which
we regard as life has been reduced to a mere commodity.
This made us a
divided people, alienated from our own culture;
disconnected from our
own life, uprooted us from our ancestral domains.
When our own systems of education was regarded as
obsolete, we struggled to become like you. Yes, we have
helplessly succumbed to your western education and
yielded to your own teaching which has made this
generation more marginalized. We have forgotten our
intergenerational ties. Yes, some of us have become
professionals, but we have lost our self-esteem as people.
We have stopped writing our own history. In trying to be
at peaceful co-existence with you, we have become like
you, despising all the things that we have, and struggles
to have the things you have, but in reality- we can never
be. We are not indigent as you are used to call us. Do not
regard our ‘bahay kubo’ as kawawa, our kamote as
a food of the lowest class. We are not asking for more,
just recognize our right fully in the arena of education. It
was education which assimilated and annihilated us. This
time your Secretary has invited you to change education
perspectives-to allow you to be inclusive of us… not to
put us in the sidelines…Allow us redeem our self-esteem
and identity as people not just as individual. Allow us
recover our sense of identity and self- esteem as people”
Fiyó Bagi!
Magsukol makam!
Dagdagu na Salamat!
Salamat kaniyo langen!
Thank You!
Pakadyaw!

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History of IP Education in the

GONOS, Norma Mapansa

Driven from our lands...

We will make you like us…you

Bureau of Non-Christian Tribes (BNCT) which was

NCIP –created/established through RA 8371 in 1997

Struggle for recognition,

 “Further the State shall recognize,

Article XIV, Sections 2.4 and 17 of the Constitution

Rights to ancestral domain

“The State shall provide equal access to various

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