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Quality Education for Native Filipinos: A

Phenomenological Case Study of Indigenous Learners

Article  in  IAMURE International Journal of Social Sciences · October 2013

DOI: 10.7718/ijss.v6i1.510

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Vol. 6 March 2013 International Peer Reviewed Journal
Print ISSN 2244-1514 • Online ISSN 2244-1522
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doi: http://dx.doi.org/10.7718/ijss.v6i1.510
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Quality Education for Native Filipinos:

A Phenomenological Case Study of
Indigenous Learners

SAFARY WA-MBALEKA
ORCID No. 0000-0003-4485-3550
[email protected]
Adventist International Institute of Advanced Studies
Silang, Cavite, Philippines

ABSTRACT

Most modern societies are interested in including everyone in the development

and growth of their nations. It is no different from the Philippines. Many government
and private institutions have developed programs to promote education for indigenous
people. In fact, some educational organizations have decided on extreme measures
to take education to the mountains where indigenous people live. Such extreme
plans are based on the discovery that moving indigenous young people to urban
settings for schooling has not been too successful. With all the efforts of educating
indigenous people, little is still known about the strategies that are effective because a
large number of such programs are unsuccessful. This qualitative, phenomenological
case study reports on the best practices of a private school system of indigenous
students in Mindoro, Philippines. Data obtained from interviewing administrators,
teachers, indigenous students, observing school settings and lesson presentation, and
analyzing some instructional artifacts, helped understand the factors that contributed
to the successful education of indigenous students and the importance that education
is playing in their lives in general. This study will provide some guidelines that can be
helpful in promoting effective education for indigenous Filipino learners.

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KEYWORDS

Case study, qualitative research, indigenous, natives, katutubo, education,

minority, development, Philippines

INTRODUCTION

As I entered the compound of the administration of the school system of the

indigenous people, I was greeted with two male and one female high school students,
with warmth, smile, courtesy, and impeccable English. I had met one of their
teachers, who had excitedly told me about how amazing their indigenous students
were. It was my first time to meet Katutubo people (in this paper, I use the name
Katutubo to refer to Mangyan learners because that is the concept that the school
system and the learners themselves have adapted to refer to this specific group of
people and to draw a line of equality between this indigenous group and the rest of
Filipino citizens). Maybe I had met some Katutubo people before, but I just did not
know because it took me some time of silent observation before I could notice some
physiological difference, not major though, between Katutubo and other Filipinos. As
they interacted with me and showed me around, I noticed that I was in the presence
of scholars, spiritual leaders, and that these students have received some exceptionally
high quality of education. Just this first encounter took my interest in this specific
school system to extreme heights, thus motivating me to learn even more about the
school and the secret of their success through a research study. These students were
not coming from “another” school of indigenous people. They belonged to a special
school that has set the standard very high and is doing all that is possible to encourage
and support students to achieve the highest possible standard.
Quite a large body of knowledge has been developed over the past few decades on
the challenges and effective ways of educating indigenous people around the world.
Most of the studies have been conducted in Canada, New Zealand, and Australia
(Baker, 2007; Canadian Council on Learning, n.d.; Capistrano, 2010; Council of
Ministers of Education, 2010; Toulouse, 2008, March; Tuharsky, Buisson, Britton,
& Enion, 2005). Few studies have been conducted in the Philippines (Capistrano,
2010; Fiagoy, 2000; Licen, Lihtenvalner, & Podgornik, 2012; Mahinay, 1995; The
Episcopal Commission on Indigenous Peoples, n.d.). Many of these studies have
focused on the daily lives, rights, cultures of the Filipino indigenous people and their
integration in the mainstream society. Very few studies have focused on the education
indigenous people.

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As early as the mid-1990s, the Philippines was believed to have about five million
indigenous people representing about 40 tribes (Mahinay, 1995). More recently,
the United Nations Development Programme (2010) estimated the number of
indigenous people in the Philippines to 14-17 million that belong to about 111
ethnic groups, mainly located in two regions: the northern region of Luzon (with
33%) and the southern region of Mindanao (with about 61%). The United Nations
Development Programme considers the indigenous people in the Philippines as
some of “the poorest and most disadvantaged peoples” (p. 1). The same trend is seen
throughout the world (The United Nations Permanent Forum on Indigenous Issues,
2010). According to this entity, “indigenous peoples make up one-third of the world’s
poorest and suffer alarming conditions in all countries” (p. 1). The Department of
Education of the Philippines stated that indigenous people in the Philippines remain
some of the most “vulnerable and marginalized” people in the nation (Rimando,
2013, February 28). While this miserable condition of indigenous people has been
the focus of many countries in the effort of promoting equal rights, efforts in the
improvement of the lives of indigenous people have not been successful. Issues of
indigenous people are complex. In this paper, only the educational perspective was
considered.
Many institutions have failed in the education of indigenous people. Some of
the causes of the failure in educating indigenous people seem to be similar in studies
conducted in different countries. Some of the causes include lack of contextualization
of the lessons, lack of connection between school and the indigenous community, lack
of integration of indigenous cultural values in the classroom, lack of understanding
of the way indigenous people learn, and lack of understanding of indigenous people’s
needs, lack of vision for their empowerment, lack of understanding of the support
system of indigenous learners, among others (Fiagoy, 2000; The United Nations
Permanent Forum on Indigenous Issues, 2010). While the intention may be good
for both government and non-government organizations and institutions to provide
education to indigenous people, lack of this critical knowledge can only lead to
failure in their effort. Unfortunately, many innocent learners can often be blamed for
their failure. There seems to be no study done on the education of indigenous people
that does not quickly discover the failure of the educational system.
In February 2013, the Department of Education of the Republic of the
Philippines, the department that regulates K-12 education, addressed the nation
with the goal of integrating the needs of indigenous people of the Philippines in
the Millennium Development Goals (Rimando, 2013, February 28). The Education
Secretary, Armin Luistro, was speaking in promoting the department’s national
program known as Basic Education Sector Reform Agenda. In preparing this new

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program for indigenous people, the Department of Education involved leaders of

different indigenous groups and leaders of both government and non-government
groups that work with the education of indigenous people around the nation.
According to this department, this work was done with the purpose of promoting
“participation, inclusion, and empowerment” of indigenous people (Rimando, 2013,
February 28, para. 6).
Despite the challenges and intricacies that have been reported in research on
the education of indigenous people, it was interesting to hear a successful story of
a school system that has been very successful in educating indigenous people in the
Luzon region, in the province of Mindoro Occidental. It was this story of success that
prompted me to conduct this study, primarily as an appreciative inquiry, in order to
discover what is contributing to the success of this specific private, Christian school
system in educating the Katutubo indigenous learners. This qualitative, explanatory
phenomenological case study reports on the best practices of this private school
system of indigenous students in Mindoro, Philippines.

FRAMEWORK

The framework of this study was based mainly on four works: Baker’s (2007)
report, Toulouse’s (2008, March) research monograph, Fiagoy’s (Fiagoy, 2000) study,
and the report of the Canadian Council of Ministers of Education (2010). All these
works promote integrating the indigenous knowledge and the academic knowledge
in the classroom for the sake of promoting the empowerment and participation of
indigenous people. All these works promote the democratization of education and
equal rights to basic education.
Of the four, Baker (2007) has captured the components of this framework in five
major themes: systematic and holistic inclusion of indigenous knowledge and values
in the education of indigenous learners, mentorship programs, effective teacher
training, strong relationship between the school and the indigenous community,
strong relationship between parents and their community, and measurements of
success. These represent themes of educational approaches that have been recorded in
helping promote quality education of indigenous learners.
Toulouse (2008, March) found seven living principles from indigenous knowledge
that must be included in the education of indigenous people: respect, love, bravery,
wisdom, humility, honesty, and truth. These are all part of the first theme, which
is the systematic and holistic inclusion of indigenous knowledge and values in the
education of indigenous learners. Mentorship is the second theme. Because of the
differences found between the educational culture of the indigenous people and

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that of the rest of the Filipinos, it is important to have mentorship programs where
educators provide needed guidance for the transition into the new system. The third
theme is effective teacher training. Even with good intentions for the education of
indigenous people, success may not be achieved without proper training of educators
who teach indigenous learners.
The two other themes are focused on strong relationships or partnerships.
Partnership between school and the indigenous community where learners live
is important because it builds the needed trust that is part of the support system.
Teaching indigenous learners in isolation (without partnership with their community)
can only be seen as betrayal and it can actually alienate the learners; thus leading
to dropout. Partnership is also needed between parents and their community. The
adage, it takes the whole village to educate a child, still rings true today. Last, Baker
(2008, March) recommended that care be taken in selecting assessment strategies
so that they do not conflict with the cultural values of the indigenous learners. For
instance, while in many societies, praising a learner for success is acceptable or even
expected; this may be offensive to the indigenous learners reported in the study.

OBJECTIVES OF THE STUDY

On standardized tests in the Occidental Mindoro Province, the Katutubo

learners from the school system under exploration score the highest. Some informal
conversation with one public school teacher where they have other Katutubo students
had indicated that their Katutubo learners were struggling very seriously with learning
in general.
As indicated earlier, the major objective of this study was to explore the
educational practices that promote success of the Katutubo students. Additionally,
it became important to explore the challenges that educators in the selected school
system encounter to try to maintain a high standard of education of the Katutubo
learners. In the process, it was important to compare what is found in this study with
what has been found in other studies in other countries.

METHODOLOGY

Most qualitative research experts believe that, when a research study focuses
on “a real-life, contemporary bounded system…or multiple bounded systems…,
through detailed, in-depth data collection involving multiple sources of information”
(Creswell, 2013), the researcher must use the case study as the research design
(Creswell, 2013; Merriam, 1988; Stake, 1995; Yin, 2009). This case study was a

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qualitative explanatory case study because it focuses on explaining the factors

that promote success of the Katutubo learners. Additionally, this case study is a
phenomenological case study because it is based on primarily on the lived experiences
of the teachers and as these teachers give meaning to these experiences.
The study is following a one-case study design in which the unit of analysis is the
school system. Although five schools were involved in the study, they were treated as
belonging to the same school system. So, it is the school system that constituted the
case for the current study. Since this study was about understanding this specific case
in detail, this study is an intrinsic case study.
This school system runs five schools in five different locations. While the
administration of this school system is located in the urban area together with their
high school, the other four schools (kindergarten and elementary schools) are located
in rural areas. Of the five schools, three are in hard-to-reach places, accessible only
by boat or by hiking almost one whole day before reaching a road where public
transportation can be used.
The school system is privately owned, not by a church but by a Christian
organization. While Christian principles are highly promoted in the school
system, it was made very clear in the interviews that it is not the primary goal of
the administration to convert the Katutubo learners to any religion. So, at school,
Katutubo learners read the Bible extensively and other religious books that promote
Christian values. They pray, they sing Christian songs, and some are even involved in
teaching Bible truths to inmates in jail on a weekly basis.
Except for the high school, all the schools are located in or very near to Katutubo
communities. In fact, except for the high school learners, no learner lives in a boarding
school. They all are day schools. The school system has been in place for about two
decades now. With some western partners, the school is able to provide instructional
materials to students, free of charge, and give some stipends to teachers and other
volunteers. All the classrooms and offices that I visited demonstrated principles of
love, cooperation, hard work, responsibility, Christian values through the songs and
signs hanging on walls. In fact, the mission of the school system is taken from one of
the major leaders of Christian educational reform, which states, “every person must
face the practical realities of life – its opportunities, its responsibilities, its defeats, and
its successes. How he is to meet these experiences, whether he is to become master
or victim of circumstances, depends largely upon his preparation to cope with them
– his education” (White, 2010, p. 8). This mission emphasizes the importance of
education and its direct application to daily life.

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Participants

One of the sources of data included in this study was the individual unstructured
interview. Nine educators participated individually and voluntarily in the interviews.
These included the school system administrator, who was also acting like the
principal for the high school, four lead teachers for the other four schools, who acted
as principals in their respective schools, and four other teachers. They came from all
the five schools. This sample included three male and six female educators. The larger
number of female teachers may have been due to the fact that most teachers in that
school system are female. Participant observations were done in four classrooms: one
in high school and three at the elementary. Only one of the four that were observed
was a male educator, teaching science in the second grade. Of special interest, the first
lesson that was observed was in the first grade, taught by a female Katutubo teacher.

Procedures

The interest in this study started when I met a friend who happened to be
teaching at a school that has Katutubo students. I was drawn immediately to the idea
of conducting a study with the Katutubo people. I was then introduced to another
teacher who works in the school system explored in this study. This became a much
more interesting focus because, unlike the first teacher who had reported failure of
Katutubo learners, the second one was talking about successful stories.
After researching and finding limited literature on education of Katutubo
learners, it became obvious that a study was needed to bring the knowledge about
Filipino indigenous people to the arena of educational scholars in the Philippines
and around the world. This female teacher became my point of contact, to the point
that she facilitated a meeting with the administrator of the school system, who gave
permission to visit, observe, and interview people in any of the schools that were
under his administration. In addition to the permission that the school system
administrator provided, each interviewee received a brief description of the study;
he/she was informed that participating in the study was solely voluntary. From the
literature review, I developed some preliminary questions that started each interview.
Other questions came up as follow-up to the information that the interviewees were
providing. All interviewees were informed in advance that an audio recorder would
be used to record the interview and that all the information that is personal will be
kept confidential and private.
In addition to the interviews, I made classroom observations in four different
classrooms. All observed teachers were informed at least a week before my visit and

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gave their consent to my observation request. Three were in elementary school and
one in high school. Of the interviewees, only one teacher was a Katutubo teacher
and only one was a male teacher. In addition to the classroom observations, I also
observed all the offices of the lead teachers, where I took picture of any information
that could be important in the analysis of this study. Data analysis was based on the
synthesis of different themes that came out of the interviews, classroom observations,
and documents that were available in both the classrooms and the offices. The next
section discusses the findings of this study.
All interviewees gave their voluntary consent to participate in the study and
permission to observe the classrooms was given by the school administrator of the
whole school system and by the head teachers of each individual school. Data was
coded without information that can identify the individuals involved in this study.

RESULTS AND DISCUSSION

Setting Description

In all the four classrooms that I visited, students were generally highly motivated.
Most wore the same uniform. Some seemed to be in a much lower grade than their
biological age. All the students I met were highly respectful, whether they were at the
elementary or high school level. In the first grade that I observed, the teacher taught
spelling in English, with minimal use of the learner’s native language. Bible verses and
quotations from famous people that encourage hard work and other good principles
of success could be read on most walls of offices and classrooms. Both teachers and
students had an inviting smile that just makes one want to spend more time in the
Katutubo schools. The following section presents the themes that synthesized the
factors that help the success of the Katutubo students in the selected school system.
The first two are the themes that were unique to this study. They are not commonly
highlighted in other studies.

Theme 1: Setting High Standards and Sticking to Them

All the interviewees mentioned this as the major factor for success in the
education of Katutubo learners. In this school system, no student can pass a class
with less than a B. If a student has more than three subjects with less than a B, he
or she repeats the whole grade. If a student gets married, he or she is expelled from
the school. It is important to keep in mind that some of the Katutubo children are

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married at an age as young as 12 years, if their parents decide so. So, having students
who are beyond 20 years of age who must remain single throughout their schooling
is quite a challenge, but most are keeping up with this standard. Additionally, more
than three unjustified absences result in school expulsion. All these policies are very
clearly explained to students and their parents during the enrollment. Students are
regularly reminded of these policies on a regular basis. Additionally, teachers always
encourage their students by telling them how much they believe in them. They
provide necessary support, even if that means going beyond the prescribed number
of hours of class instruction.

Theme 2: Promoting Spiritual Values

One of the values that this school system promotes is to make the students
“servants of the Master”. For the school system administrator, “our God is a surprising
God”. This is what He wants to see all the Katutubo students to get. The school
system promotes spiritual values that help students develop skills to be of service
to other human beings and to a Greater Power than they are. All the interviewees
emphasized their reliance on God for their success. While they transform the lives
of their students, they feel being transformed by the power of God. The greatest fear
of the school system administrator was that all the work that has been accomplished
could be destroyed in college because he could not trust the values that are being
promoted in many colleges today, as far as Biblical truths are concerned.

Theme 3: Inclusion of Indigenous Knowledge

Toulouse’s (2008, March) recommendation for systematic and holistic inclusion

of indigenous knowledge and values in the education of indigenous learners is
well taken in this school system. Respect is highly encouraged and expected from
all students. Teachers must show their love to their students. This promotes an
atmosphere of trust. Bravery is demonstrated in the Katutubo schools in the fact
that some of the kindergarten and first graders are teenagers; it takes great bravery
to do that. Furthermore, just to go to school when the Katutubo society does not
necessarily promote formal education requires a lot of bravery.
Wisdom and humility are values that are also emphasized in the Katutubo school
system. In fact, one-on-one conversations with students, without age distinction,
demonstrated a lot of wisdom and humility. It was evidence that their schools must
be promoting these two principles. Honesty and truth are other principles of life
that teachers instill in their Katutubo students. Because they consider the Bible as

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the ultimate truth, they directly and indirectly instill these life principles that are
particular to indigenous people.

Theme 4: Facilitation of Learning

The school administrator used this statement to emphasize the role that facilitation
plays in the education of Katutubo learners in their school system, “teaching is not
possible, learning is”. This was a statement that the school administrator used to
start one of the professional development seminars in 2012. This statement required
critical thinking from the teachers to understand their role as facilitators of learning,
not as sage on stage. This was extremely evident in the high school class that I
observed. The teacher never lectured during the whole observation hour; she only
asked questions that helped learners construct their own knowledge.

Theme 5: Effective Teacher Training

At the beginning of each school year, the school system administrator makes sure
all teachers, new or old, participate in a professional development to help them with
the mission and vision of the school system, and what is expected in the classroom
for the Katutubo learners. He emphasizes important values such as love, patience, and
cooperation, in addition to several Christian values that all teachers and students are
expected to promote in their schools and their communities.

Theme 6: Strong School-Community Relationship

Strong relationship between the school and the indigenous community is

reported and even sometimes evident in these schools. When parents take their
children to these schools, they must promise to feed their children three meals a day,
and they must provide clean clothes to them. Communities are also expected to lend
their hand in some basic construction activities of the school. Teachers provide some
workshops on better farming techniques. Additionally, they educate the Katutubo to
reject any business deals (such as sale of land or goods) that take advantage of them.
At times, when Katutubo communities run out of food, teachers sometimes feed their
students.

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Theme 7: Active Citizenship

The Katutubo school system promotes active citizenship. In fact, they involve
students in taking an active part in the maintenance of their schools. For those high
school students, they must help in producing the vegetables for their immediate
consumption. Katutubo learners are promoted to build their own communities and
discouraged from leaving the Philippines to work in foreign lands. All the students I
interacted with had some vision to change their own communities.

Theme 8: Measurements of Success

From the interview and classroom observation in the high school setting, it
became obvious that performance assessment is the one that is primarily used in
the learning of Katutubo learners. Self-assessment was an integral part of learning
as evidenced in the writing of the students and in the interview of the high school
principal. Another interesting activity that was so amazing with high school students
was that, during lunch, they were not too much focused on discussing unnecessary
topics. They were quizzing each other with mental calculations, problem-solving
activities, and some Bible-based questions. It is not an exaggeration to conclude that
they knew much more than many average college students do. For instance, just
looking at four essays from the eight high school students gave the impression that
they were written by senior college students.

Theme 9: Teacher Commitment

All the teachers that were interviewed expressed high commitment to continue
working for this school system. With a low turnout, this system is able to maintain
the high quality of education that has been instilled in the teachers for a number of
years. When one female lead teacher was asked about what has kept her doing her
work, she emphatically replied, “I don’t know. Really, I don’t know…. I think [it’s
because of ] my students. I can’t leave them… Like my grade 3 students, I want to
follow them till Grade 6… so that they can have a strong foundation… I think God
is keeping us here because we are not done yet”.

Theme 9: Challenges

More than 50% of interviewees expressed two major concerns with the education
of Katutubo learners. First, the Katutubo people live on day-to-day basis, with no

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vision for future. This lack of planning for the future is one of the causes for famine
in their communities. It may actually be one of the reasons why education does not
make too much sense to some because it is an undertaking that must take several
years.
Another challenge that was expressed is that the Katutubo culture allows and to
some extent promotes marriage at a very early age, as early as 12 years. For students to
stay single (one of the conditions to be in these schools), it requires a lot of resistance
against the cultural wave and pressure from the peers, parents, and community.
Additionally, for some of the students who are already beyond age 18 and who are
still in elementary school, this challenge can be quite big.

CONCLUSIONS

From the lessons learned in this study, the following conclusions can be drawn.
To be successful in educating Katutubo learners, the schools must use a holistic
approach of human development and community development. They must set
high standards and provide assistance and support to achieve them. Teachers must
learn the culture of the Katutubo people. Setting the school in or at least near the
Katutubo community while involving the community in the school improvement
is an important consideration. Promoting active citizenry is part of the success. All
these were similar to best practices found in other studies of education for indigenous
people (see for instance, Baker, 2007; Canadian Council on Learning, 2013; Fiagoy,
2000). Last, one best practice that was new to this study was the spiritual aspect
in the education of the Katutubo students. Trusting in God and helping students
connect to that Greater Power is important in the learning process. The two main
challenges teachers expressed had to do with the conflicting cultural values of the
Katutubo people. Long-term planning is not part of their culture, while education
heavily relies on long-term investment of time and other resources. Additionally, teen
marriages are encouraged in the Katutubo culture, although this is the time when
children should be completing their studies. This practice leads many to drop from
school to begin married life prematurely.

RECOMMENDATIONS

The knowledge gained from this study leads to the three major recommendations.
First, since this study was done from an appreciative inquiry perspective, it is
important that other schools with Katutubo students try to replicate the model that
this school system has developed. Second, the administration of the school system

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that was under exploration in this study should seriously consider setting up a college
for Katutubo people and maybe other indigenous people and implement the same
educational model in that college. Third, the Katutubo people may have better access
to services that improve the quality of life if the government could construct roads in
remote places. Death rate must be high in the remote areas because of lack of basic
infrastructures.

LITERATURE CITED

Baker, C.
2007 Aboriginal Student Achievement and Positive Learning Outcomes in
Canadian Schools: Promising Practices. In Saskatchewan Ministry of
Education (Ed.), Diverse Educational Systems and Learning. Calgary,
Canada: University of Saskatchewan.

Canadian Council on Learning

2013 What factors facilitate aboriginal post-secondary success? Retrieved on
February 2, 2013 from http://www.aved.gov.bc.ca/ccl_question_scans/
documents/6-Aboriginal_Post-Secondary_Success.pdf

Capistrano, R. C. G.
2010 Indigenous Peoples, Their Livelihoods and Fishery Rights in Canada and
the Philippines: Paradoxes, Perspectives and Lessons Learned. New York,
NY: United Nations

Council of Ministers of Education

2010 Strengthening aboriginal success: Moving Toward Learn Canada 2020.
Canada: Council of Ministers of Education.

Creswell, J. W.
2013 Qualitative inquiry and research design: Choosing among five approaches (3rd
ed.). Thousand Oaks, CA: SAGE.

Fiagoy, G. L.
2000 Adult Education and Indigenous Peoples in the Philippines: International
Survey on Adult Education for Indigenous Peoples. . Hamburg, Germany:
UNESCO Institute for Education.

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Licen, N., Lihtenvalner, K., & Podgornik, V.

2012 The non-formal education and migration of the Aeta, an indigenous tribe
in the Philippines. Anthropological Notebooks, 18(2), 25-40. Retrieved
etrieved on February 2, 2013 from http://www.drustvo-antropologov.si/
AN/PDF/2012_3/Anthropological_Notebooks_XVIII_3_Licen.pdf

Mahinay, A.
1995 Participatory research with indigenous communities in the Philippines.
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Merriam, S.
1988 Case study research in education: A qualitative approach. San Francisco, CA:
Josey-Bass.

Rimando, A. J.
2013 DepEd adopts education framework for Phl Indigenous Peoples, Philstar.
Retrieved on February 2, 2013 from http://www.philstar.com/education-
and-home/2013/02/28/914062/deped-adopts-education-framework-phl-
indigenous-peoples

Stake, R.
1995 The art of case study research. Thousand Oaks, CA: Sage. The Episcopal
Commission on Indigenous Peoples. (n.d.). Indigenous Peoples Education:
“From Alienation to Rootedness”. Retrieved on February 2, 2013 from
http://www.hurights.or.jp/archives/pdf/asia-s-ed/v11/13Indigenous
Peoples Education - Philippines.pdf

The United Nations Permanent Forum on Indigenous Issues.

2010 State of the World’s Indegenous Peoples. New York, NY: The United Nation
Permanent Forum on Indigenous Issues.

Toulouse, P. R.
2008, March Integrating aboriginal teaching and values into the classroom. WHat
Works? Research into Practice, 1-4. etrieved on February 2, 2013 Retrieved
from http://www.edu.gov.on.ca/eng/literacynumeracy/inspire/research/
Toulouse.pdf

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Tuharsky, J., Buisson, N., Britton, C., & Enion, G.

2005 Addressing Challenges That Impede the Success of Aboriginal Students At
Cochrane High School. In Dr. Stirling McDowell Foundation for Research
Into Teaching (Ed.), Teaching and Learning Research Exchange. Saskatoon,
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