Empowerment Indicators

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EMPOWERMENT INDICATORS OF INDIGENOUS PEOPLES

A Research PaperPresented to

The English Department of Saint Louis University Laboratory High School

Baguio City

In Partial Fulfillment

Of the Requirements inEnglish 4

ByPatrick Edward L. Balisong

IV- Mapagpakumbaba


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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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DEDICATION

To Lolo Doming, thank you for watching me from above


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TABLE OF CONTENTS

Title Page i

Acknowledgement ii

Dedication iii

Table of Contents iv

Abstract v

Chapter 1: The Problem 1

Background of the Study 1

Paradigm of the Study 10

Statement of the Problem 11

Chapter 2: Methods and Procedures 12

Research Design 12

Population and Locale of the Study 12

Data Gathering Tool 15

Data Gathering Procedure 15

Statistical Treatment 16

Chapter 3: Results and Discussions 18

Internal Indicators 18

External Indicators 21

School Environment 23

Chapter 4: Conclusions and Recommendations 26

Refereed Materials 29

Appendices 33

A. The Questionnaire 34

B. Tables 36


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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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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 | 1

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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
http://ethnicfilipinos.ph/filer/toledo-cebu/chapter_2.pdfhttp://ethnicfilipinos.ph/filer/toledo-cebu/chapter_2.pdf


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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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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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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 democratically-

oriented 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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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 in to 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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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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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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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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The expected outcomes of the study are those that lean towards self-

actualization, community development and institutional change.


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Figure 1: Paradigm of the Study

Agency

Opportunity

Structure

Degree of

Empowerment

Survey among

students

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 self-

understanding

INPUT PROCESS OUTCOME


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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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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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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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TABLE 1: Respondents per Year Level per Section

YEAR & SECTION N n

1st YEAR

Mapagkawanggawa

Mapagkaisa

Mapagmahal

Magalang

39

48

40

48

15

18

15

18

2nd YEAR

Mapagpakumbaba

Mapagkaisa

Mapagmalasakit

Matapat

27

46

47

47

10

18

18

18

3rd YEAR

Mapagmalasakit

Mapagpakumbaba

Matiyaga

Mapayapa

45

23

45

45

17

9

17

17

4th YEAR

Mapagbigay

Mapagkaisa

Mapagmalasakit

48

46

44

18

18

17

TOTAL 638 243


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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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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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giving the interpretation to the frequency of feeling internal and external

empowerment indicators, the following was used:

LIMITS RATE

01.00- 15.00 Never

16.00 30.00 Rarely

31.00- 45.00 Sometimes

46.00- 60.00 Often

61.00- 75.00 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 RATE

01.00- 15.00 Strongly Disagree

16.00 30.00 Disagree

31.00- 45.00 Fairly Agree

46.00- 60.00 Agree

61.00- 75.00 Strongly Agree


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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 PERCENTAGE DESCRIPTION

Self- identification of membership in

indigenous groups

30.08 Sometimes

Use of mother tongue 24.25 Rarely

Participation in indigenous practicesor activities

31.78 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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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

neoliberal 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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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 neoliberal 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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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 PERCENTAGE DESCRIPTION

Incorporation of indigenous practicesin school activities

34.75 Sometimes

Reassessment of indigenouspractices in class discussions

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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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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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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Table 4: Students assessment of effects of membership in indigenous

peoples groups in different school organizations

INDICATORS PERCENTAGE DESCRIPTION

Membership affects studentelections 37.71 Fairly Agree

Membership affects peer grouping 38.14 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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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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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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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 culture- based

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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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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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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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-of-

Multiculturalism.pdf

Guia, K. (2005). Indigenous Filipino Values: A Foundation for a Culture of Non-

Violence. 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
http://siteresources.worldbank.org/INTEMPOWERMENT/Resources/41307_wps3510.pdfhttp://siteresources.worldbank.org/INTEMPOWERMENT/Resources/41307_wps3510.pdfhttp://ethnicfilipinos.ph/filer/toledo-cebu/The-Paradox-of-Multiculturalism.pdfhttp://ethnicfilipinos.ph/filer/toledo-cebu/The-Paradox-of-Multiculturalism.pdfhttp://ethnicfilipinos.ph/filer/Indigenous-Filipino-Values.pdfhttp://itidjournal.org/itid/article/viewFile/733/313http://www.iapad.org/publications/ppgis/devera_ip_phl.pdfhttp://www.iapad.org/publications/ppgis/devera_ip_phl.pdfhttp://itidjournal.org/itid/article/viewFile/733/313http://ethnicfilipinos.ph/filer/Indigenous-Filipino-Values.pdfhttp://ethnicfilipinos.ph/filer/toledo-cebu/The-Paradox-of-Multiculturalism.pdfhttp://ethnicfilipinos.ph/filer/toledo-cebu/The-Paradox-of-Multiculturalism.pdfhttp://siteresources.worldbank.org/INTEMPOWERMENT/Resources/41307_wps3510.pdfhttp://siteresources.worldbank.org/INTEMPOWERMENT/Resources/41307_wps3510.pdf


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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-Racial-

Discrimination.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.
http://ethnicfilipinos.ph/filer/Report-Elimination-of-Racial-Discrimination.pdfhttp://ethnicfilipinos.ph/filer/Report-Elimination-of-Racial-Discrimination.pdfhttp://www.undp.org.ph/Downloads/fastFacts/fosteringDemocraticGovernance/2010/fastFacts6%20-%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5.pdfhttp://www.undp.org.ph/Downloads/fastFacts/fosteringDemocraticGovernance/2010/fastFacts6%20-%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5.pdfhttp://www.undp.org.ph/Downloads/fastFacts/fosteringDemocraticGovernance/2010/fastFacts6%20-%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5.pdfhttp://www.undp.org.ph/Downloads/fastFacts/fosteringDemocraticGovernance/2010/fastFacts6%20-%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5.pdfhttp://hdr.undp.org/en/media/IP_Experts_Meeting_HDR_2010_Jan2010.pdfhttp://hdr.undp.org/en/media/IP_Experts_Meeting_HDR_2010_Jan2010.pdfhttp://www.sasanet.org/documents/Curriculum/ConceptualFramework/Measuring%20Empowerment%20in%20Practice.pdfhttp://www.sasanet.org/documents/Curriculum/ConceptualFramework/Measuring%20Empowerment%20in%20Practice.pdfhttp://www.sasanet.org/documents/Curriculum/ConceptualFramework/Measuring%20Empowerment%20in%20Practice.pdfhttp://www.sasanet.org/documents/Curriculum/ConceptualFramework/Measuring%20Empowerment%20in%20Practice.pdfhttp://hdr.undp.org/en/media/IP_Experts_Meeting_HDR_2010_Jan2010.pdfhttp://hdr.undp.org/en/media/IP_Experts_Meeting_HDR_2010_Jan2010.pdfhttp://www.undp.org.ph/Downloads/fastFacts/fosteringDemocraticGovernance/2010/fastFacts6%20-%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5.pdfhttp://www.undp.org.ph/Downloads/fastFacts/fosteringDemocraticGovernance/2010/fastFacts6%20-%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5.pdfhttp://www.undp.org.ph/Downloads/fastFacts/fosteringDemocraticGovernance/2010/fastFacts6%20-%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5.pdfhttp://www.undp.org.ph/Downloads/fastFacts/fosteringDemocraticGovernance/2010/fastFacts6%20-%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5.pdfhttp://ethnicfilipinos.ph/filer/Report-Elimination-of-Racial-Discrimination.pdfhttp://ethnicfilipinos.ph/filer/Report-Elimination-of-Racial-Discrimination.pdf


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______.Retrieved on August 13,2011 form http://ethnicfilipinos.ph/filer/toledo-

cebu/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 co-

curricular 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).
http://ethnicfilipinos.ph/filer/toledo-cebu/chapter_2.pdfhttp://ethnicfilipinos.ph/filer/toledo-cebu/chapter_2.pdfhttp://ethnicfilipinos.ph/filer/toledo-cebu/chapter_2.pdfhttp://ethnicfilipinos.ph/filer/toledo-cebu/chapter_2.pdf


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APPENDIX A

The Questionnaire


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Saint Louis UniversityLaboratory 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 ofindigenous people groups in SLU-LHS for the school year 2011-2012. The study aims todetermine strategic ways to address the clamours of the minorities. In this regard, theresearcher requests you to honestly answer the question. Rest assured that yourresponses will be treated with utmost confidentiality

Thank you very much for your participation!Respectfully yours,

Patrick Edward L. BalisongIV- Mapagpakumaba

The Researcher

Year and Section: _________________Age: _______

Instructions: Check the box which corresponds to your answer.

Legend:A-Always O- Often S- Sometimes R-Rarely N-Never

SA-StronglyAgree

Ag-Agree FA- FairlyAgree

D-Disagree SD-StronglyDisagree

A O S R N1. 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 Ag FA D SD

6. Membership in indigenous groups affectsstudent elections.

7. Membership in indigenous groups affectspeer grouping.


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APPENDIX B

Tables


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TABLE 1: Respondents per Year Level per Section

YEAR & SECTION N n

1st YEAR

Mapagkawanggawa

Mapagkaisa

Mapagmahal

Magalang

39

48

40

48

15

18

15

18

2nd YEAR

Mapagpakumbaba

Mapagkaisa

Mapagmalasakit

Matapat

27

46

47

47

10

18

18

18

3rd YEAR

Mapagmalasakit

Mapagpakumbaba

Matiyaga

Mapayapa

45

23

45

45

17

9

17

17

4th YEAR

Mapagbigay

Mapagkaisa

Mapagmalasakit

48

46

44

18

18

17

TOTAL 638 243


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Table 2: Frequency of the Presence of Internal Indicators of Empowerment of

Members of Indigenous Peoples Groups in SLU-LHS

INTERNAL INDICATORS PERCENTAGE DESCRIPTIONSelf- identification of membership in

indigenous groups30.08 Sometimes

Use of mother tongue 24.25 Rarely

Participation in indigenous practicesor activities

31.78 Sometimes

Table 2.1: Frequency of Self- Identification of Membership in Indigenous Groups

FREQUENCY PERCENTAGE

Always 35 14.83

Often 27 11.44

Sometimes 71 30.08

Rarely 62 26.27

Never 41 17.37


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Table 2.2: Frequency of the Use of the Mother Tongue


Always 35 14.83

Often 50 21.19

Sometimes 56 23.73

Rarely 57 24.15

Never 38 16.10

Table 2.3: Frequency of Participation in Traditional Practices


Always 45 19.07

Often 44 18.64

Sometimes 75 31.78

Rarely 47 19.91

Never 25 10.59

Table 2.2: Frequency of the Use of the Mother Tongue


Always 35 14.83

Often 50 21.19

Sometimes 56 23.73

Rarely 57 24.15

Never 38 16.10


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Table 3: Frequency of Incorporation and Reassessment of Indigenous Practices

and Traditions in School Activities and Classroom Discussions

EXTERNAL INDICATORS PERCENTAGE DESCRIPTIONIncorporation of indigenous practices

in school activities34.75 Sometimes

Reassessment of indigenouspractices in class discussions

32.20 Sometimes

Table 3.1: Frequency of Incorporation of Culture- based Performances during

School Activities


Always 20 8.47

Often 46 19.49

Sometimes 82 34.75

Rarely 67 28.39

Never 21 8.80

Table 3.2: Frequency of Incorporation of Indigenous Beliefs in Class Discussions


Always 30 12.71

Often 62 26.27

Sometimes 76 32.20

Rarely 45 19.07

Never 23 9.75


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Table 4: Students assessment of effects of membership in indigenous

peoples groups in different school organizations

INDICATORS PERCENTAGE DESCRIPTION

Membership affects student

elections 37.71% Fairly Agree

Membership affects peer grouping 38.14% Fairly Agree

Table 4.1: Membership in Indigenous groups Affects Student Elections


Strongly Agree 27 11.44

Agree 61 25.85

Fairly Agree 89 37.71

Disagree 44 18.64

Strongly Disagree 15 6.36

Table 4.1: Membership in Indigenous groups Peer Grouping


Strongly Agree 36 15.25

Agree 66 27.97

Fairly Agree 90 38.14

Disagree 32 13.56

Strongly Disagree 12 5.08

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