GE ELEC 6: PHILIPPINE

INDIGENOUS COMMUNITIES

GEORGE L. LOPEZ II
COURSE FACILITATOR
GE ELEC 6: PHILIPPINE INDIGENOUS COMMUNITIES

VISION: ISAT U as a leading science MISSION: The University is committed to

and technology university in Southeast provide quality and relevant advanced
Asia by 2030. education, higher technological, professional
instruction and training in arts, sciences,
CORE VALUES: education, architecture, engineering,
Integrity agriculture, forestry, and other fields of study,
Commitment thereby producing locally oriented, globally
Accountability competitive and eco-friendly human
Responsiveness resources. It shall promote research and
Excellence development programs to advance science
and technology and undertake sustainable
extension and production activities.
GE ELEC 6: PHILIPPINE INDIGENOUS COMMUNITIES
Specific to Bachelor of Science in Community Development:
PROGRAM OUTCOMES
a. Facilitate the development of socially committed, gender sensitive, capable and
productive development workers.
b. Advocate participatory strategies for social transformation and development,
including the redistribution of economic and political means for achieving the
aspirations of the majority of the Filipino people;
c. Provide poverty focused, people centered and gender responsive services in
partnership with individuals, groups and communities in need, especially those at
risk.
d. Respond to students’ aspirations for education uplift through praxis oriented
education that prepares them for service to the people;
e. Instill Filipino culture in teaching, research and extension towards more relevant and
accessible human centered sustainable and gender responsive development.

This Photo by Unknown Author is licensed under CC BY-NC

 GE ELECTIVE 6
Philippine Indigenous Communities
Course Description
This course examines the cultural diversity, historical
experiences, and contemporary realities of indigenous
communities in the Philippines through the lens of
development. It focuses on how indigenous knowledge
systems, practices, and governance contribute to sustainable
development while addressing the challenges these
communities face in a rapidly changing socio-economic and
political environment.
GE ELEC 6: Philippine indigenous communities

Course Outcomes
At the end of the course, the students must have:
1. Explained how indigenous knowledge and practices contribute to sustainable
development in the Philippines.
2. Understood the Indigenous Peoples' Rights Act (IPRA) and its role in
protecting indigenous communities.
3. Described the effects of development policies and globalization on indigenous
communities and their cultures.
4. Proposed ways to include indigenous perspectives in development projects and
policies.
5. Conducted research or activities that showcase the contributions and challenges
of indigenous communities in development.
GE ELEC 6: Philippine indigenous communities

UNIT I: Introduction
a. Definition and Characteristics of Indigenous Peoples
b. Ips in Iloilo

UNIT II. Indigenous Knowledge Systems and Sustainable Practices

a. Indigenous Agricultural Systems
b. Forest Management and Biodiversity Conservation
c. Herbal Medicine and Traditional Healing
d. Climate Change Adaptation Strategies
e. Knowledge Preservation and Intergenerational Teaching
GE ELEC 6: Philippine indigenous communities

UNIT III. Indigenous Peoples’ Rights Acts and Legal Frameworks

a. Constitutional Provisions on Indigenous Peoples
b. RA 8371

UNIT IV. Sustainable Development and Indigenous Contributions

a. Environmental Stewardship and Conservation
b. Traditional Knowledge in Modern Development
c. Community-Based Sustainable Livelihoods

UNIT V. Impact of Development and Globalization on Indigenous Communities

a. Economic Shifts and Livelihood Changes
b. Loss of Cultural Heritage and Traditions
c. Encroachment on Ancestral Lands
d. Modern Technologies
e. Education and Knowledge Systems
f. Resistance and Resilience
UNIT VI. Challenges in a Changing Socio-Economic and
Political Landscape
a. Marginalization and Discrimination
b. Access to Education and Healthcare
c. Cultural Preservation
d. Migration and Displacement

UNIT VII. Development Perspectives and Policy Implications

a. Impact of Development Projects on Indigenous Communities
b. Integrating Indigenous Knowledge into Development Planning
Definition of indigenous peoples

The Philippine Indigenous Peoples Rights Act (IPRA) of 1997

defines indigenous peoples (IPs) or indigenous cultural
communities (ICCs) as follows: Indigenous Peoples/Indigenous
Cultural Communities (IP/ICC) refer to a group of people sharing
common bonds of language, customs, traditions and other
distinctive cultural traits, and who have, under claims of ownership
since time immemorial, occupied, possessed and utilized a
territory.
Definition of indigenous peoples
These terms shall likewise or in alternative refer to homogenous
societies identified by self-ascription and ascription by others, who have
continuously lived as a community on community-bounded and defined
territory, sharing common bonds of language, customs, traditions and other
distinctive cultural traits, and who have, through resistance to political, social
and cultural inroads of colonization, become historically differentiated from the
majority of Filipinos.
ICCs/IPs shall likewise include peoples who are regarded as indigenous
on account of descent from the populations which inhabited the country at the
time of conquest or colonization or the establishment of present state
boundaries and who retain some or all of their own social, economic, cultural
and political institutions, but who may have been displaced from their
traditional domains or who may have resettled outside their ancestral domains.
Brief Historical Background

Upon the arrival of Spanish colonizers in the

Philippine archipelago during the 16th
century, the people who inhabited the islands
lived as independent communities, tribes and
clans. The inter relations among these
communities in the plains and mountains
ranged from peaceful trade and cooperation to
occasional conflicts and armed clashes. Barter
trade flourished between the uplands and the
lowlands (Amianan a Raya 1984).
Spanish colonizers discovered the Philippine islands in 1521 and effectively
subjugated the people in most parts of the archipelago. Most of the formerly
independent communities in the archipelago came under the influence of
Spanish rule and Christianity throughout more than 350 years of colonial rule
from 1521-1896
Some of the original inhabitants, particularly in
the Cordillera mountains and in the island of
Mindanao, resisted Spanish colonization and
successfully defended their territories and
independence, while others in Central and
Southern Luzon and in other islands such as
Mindoro and Palawan, retreated into forests,
mountains and remote areas to evade the
colonizers. Thus, while majority of lowland
Filipinos imbibed the western culture brought
in by the Spanish colonizers, other groups
scattered around the country retained their
relative independence and continued to practice
their customary systems and traditional ways of
life Image from Pinterest
 American colonizers took over the country
from 1899-1945 and effectively colonized the
entire Philippine archipelago. This resulted
in the integration of previously independent
indigenous communities into the
mainstream of Philippine society. Laws such
as the Public Land Act of 1902, Philippine
Commission Act No. 178 of 1903, the Mining
Act of 1905, the Land Registration Act of
1905 which institutionalized the Torrens
Titling system as the sole basis of land
ownership in the Philippines, among others,
were implemented.

Image from Jstor Daily

Population and Geography

There are no exact figures on the population of indigenous

peoples in the Philippines because of the lack of an ethnicity
variable in earlier national census instruments. The inclusion
of an ethnicity variable in the 15th Census on Population and
Housing conducted in September 2020 could finally result in a
close estimate of the number of indigenous peoples in the
country.
Population and Geography

Various sources estimate the population of

indigenous peoples in the Philippines at 12-15% of
the current national population of 108 million, or a
total of about 16-17 million. (KATRIBU, et.al, 2019)
They belong to more than 110 identified ethno-
linguistic groups and are spread out in 65 of the
country’s provinces. The majority of indigenous
peoples (63%) are found in Mindanao, followed by
Luzon at 34 percent, and Visayas at 3 percent (NCIP
2018).
https://www.dentistryforeveryvillagefoundation.com/news/next-project-dental-clinic-ati-people-panay-island/
❑ Binukot
❑ Sugidanon
❑ Binanog
❑ School for Living
Tradition
 Panay Bukidnon / Sulodnon

Sulod is the term used for a Philippine

ethnolinguistic group inhabiting the slopes
of the mountains along the banks of the
Panay River between Mt. Saya and Mt.
Baloy in central Panay Island. They can also
be found in Tapaz in Capiz, Lambuano in
Iloilo, and Valderrama in Antique. They are
known mainly for their unique Binukot
tradition, as well as their popular Binanog
dance and the epic poem Hinilawod.
Source: Jacob Maentz, 2016
Tumandok or Suludnon, are also also known as the Panay Bukidnon
tribe. They are the only indigenous group to traditionally speak a
Visayan language. Although they were once culturally related to the
lowland inhabitants of Panay, their isolation from Spanish rule
resulted in the continuation of pre-Hispanic culture and beliefs. The
Panay Bukidnon are known for their detailed embroidery and for
their epic chants which depict stories from their history as a people.
The Panay Bukidnon are also known for a tradition, which is no
longer practiced today, of creating well-kept maidens called Binukots
starting at a young age.

Source: Jacob Maentz, 2016

LOCATION

Source: Jacob Maentz, 2016

 Traditionally, the Binukot is isolated by her
parents from the rest of the household at 3 or
4 years of age. She is not exposed to the sun,
not allowed to work, and is even accompanied
by her parents when she takes a bath. This
results in a fair, frail, fine-complexioned and
long-haired woman. As she stays at home most
Rolando Caballero helps guide his wife, of the time, her parents and grandparents
Pricilla Caballero, who is the last known
Binukot of the Panay Bukidnon Tribe in
entertain her with various oral lores and
central Panay. traditional dances. This makes the Binukot
excellent epic chanters and repositories of
their history.
 Tradition persists that the Binukot must not be
seen by any man from childhood until puberty.
Only the family members and the female
servants may come face to face with her. In
order to keep her away from mens eyes, as well
as shield her from the sun, she bathes in the
river in the evening. A makeshift enclosure may
also be made for her in the river for this
Rolando Caballero helps guide his wife,
Pricilla Caballero, who is the last known purpose. No man actually would dare to look at
Binukot of the Panay Bukidnon Tribe in
central Panay.
a Binukot as there was a threat of punishment
by death to anyone who would violate her by
looking. Today, the practice no longer happens.
Still present today in Panay Bukidnon culture is the Suguidanon or the telling of
a story through chanting an epic narrative in a particular tone and timbre. The
tribe has 10 epics that contain details of heroic deeds and significant events
relevant to their culture. Traditionally, these epics are sung as lullabies to
children at bedtime, while waiting for time to pass or during special gatherings.
They were memorized by the tribe, especially by the Binukots of the community.
Today, most of the epics have been recorded and transcribed by historians and
the elders of the tribe.
Romulo Caballero, a Panay Bukidnon elder, chanting a portion of an epic. The
tribe’s epics, or oral poetry, is transmitted primarily through chanting. The
epic chants tell stories about their legendary warriors and history and can
take days to completely chant one epic, all from memory. Their longest epic is
called Hinilawod and is considered the world’s longest known epic alongside
that of Tibet’s Epic of King Gesar. Hinilawod is a 28,000-verse epic that takes
about three days to chant in its original form
 Every Saturday, class is held in a
small building which they call
the ‘School for Living Tradition.’
Here the tribe’s elders teach
the children about their history,
the tribe’s lores, dances and
their epic chants. During
weekdays children attend
regular public school. Below
this photo is a short excerpt
from the epic Humadapnon.
‘School for Living Tradition’
 A young Panay Bukidnon girl performing one of
the tribes traditional dances. These dances are
also learned at the School for Living Tradition.

Panay Bukidnon girl during class at the School for

Living Tradition. Behind her are verses from an epic
written on a chalkboard. Many of the tribe’s epic
chants have now been recorded in writing.
 ATI TRIBE
The Ati are a Negrito ethnic group in the
Visayas, the central portion of the
Philippine archipelago. Categorized as
“Negritos” (meaning black) by the
Spanish colonizers, Ati people are the
original people of Panay Island, an island
located in the central part of the
Philippines.
OTHER NAME
Ati people are called different names such as the
Agta, Ayta, Ita, Ata, Aeta, Batak, and Negrito.
All these names are said to mean “man.”

Sources: Mahinay, et.al., 2022 / Loma et.al., 2022

LOCATION
They live on Panay Island, which is located in
the Visayas (Islands of Cebu, Bohol, Siquijor,
Leyte, Samar, Panay, Masbate, Negros, and
Guimaras), the central portion of the Philippine
archipelago.

Characteristics
The Ati people is described as dark
skinned people, small in frame, standing
between four to five feet tall, with flat
noses, curly and kinky textured hair.

Sources: Mahinay, et.al., 2022 / Loma et.al., 2022

HISTORY
In the Philippines, the Aetas or Ati
ancestors were the 'aboriginals' or the
'first' inhabitants of this archipelago. They
most probably arrived from Borneo 20-
30,000 years ago, through what is thought
to be an isthmus (remnants of which today
comprise the island of Palawan) that in the
prehistoric epoch connected the Philippine
archipelago to Borneo via a land bridge.
According to some oral traditions, they
also predate the Bisaya, who now inhabit
most of the Visayas.

Sources: Mahinay, et.al., 2022 / Loma et.al., 2022

Livelihood
Farming and agriculture are a big source for the Ati’s
sustenance. However, since most of the farmlands are owned by
the Neo-Malays (the lowlanders coming from the lineage of the
Malay), most Ati resort to cultivating the flat tops of the
mountains or farms in small river valleys . In their farming
system, they practice a “slash and burn” system called caingin in
which by-products of palay or new growth of Cynodon
Dactylon grass or cogon are burned to make space for rice
planting. This practice is said to be harmful for the environment.

Gavino, 2020
Livelihood
Hunting
In previous years, hunting (pangayam or panganup)
played a significant role in the Ati economy, especially
during the rainy season (November to the early part of
January). The practice has, however, declined through the
years. Game hunted includes birds, wild pigs, deer, monkeys,
iguanas, monitor lizards, wild cat, and wild chickens.
Assisted by dogs, the Ati use bow and arrows.

Fishing
Fishing now seems to be more important than hunting. The women engage in pamunit (pick
up) to catch a kind of goby (Chronophorus melancephalus) (Bunog) using a bamboo stick
one meter long and one cm thick with several earthworms tied to the end.
The wild animals such as lizards, wild pigs, turtles, wild cats, fish, and snails help keep a strong
body for the Ati and are still part of their regular diet.

Sources: Mahinay, et.al., 2022 / Loma et.al., 2022

 Belief, Cultural and Traditional Practices of Ati

RELIGION
The Ati practice a form of animism that involves good and evil spirits. These spirits
are nature spirits that often guard rivers, the sea, the sky, as well as the mountains.
Sometimes, they may cause disease or comfort. The Ati from Negros refer to
them as taglugar or tagapuyo, which literally means "inhabiting a place."
Christianity has also been adopted due to less isolation and more contact with
"outsiders."
The Ati believe in God, Spirits, and Sacrifices.
Currently, baptized Ati pray to the Christian God. Those less influenced by
Christianity profess to believe in Magwala or Mugidil. Another spirit being
identified is Abog, the chief herdsman of wild pigs and deer.

Sources: Mahinay, et.al., 2022 / Loma et.al., 2022

"Tandug" / Stumbled. The Ati of Taminla believed that other unseen creatures’
dwell among them. They have identified these creatures as kama-
kama (dwarves); the other is taglugar. These creatures are so sensitive that they
may retaliate when someone unintentionally hits them. The retaliation is in the
form of a sickness or illness. It may be a simple pain in any body part, headache,
and, most commonly, fever.

Sinda/Nature's Curse. The Sinda/Nature's curse is manifested by vomiting, fever,

headache, and an uneasy feeling, and they believed that it is a cause or
punishment inflicted by supernatural beings. The inflicted person can ask the
folk healers to propitiate these beings.

Loma et.al., 2022

Tuyaw /Usog. This common superstition, called "tuyaw" or "usog," is where Ati
believed that immortal creatures harm it or that it usually happens when
strangers greet or pay attention to a person. However, in essence, they believed
for babies that the "tuyaw/usog" can cause unexplained crying, fussiness, or
colic, and sometimes it can even result in fever or diarrhea. For adults and elders,
they explained that it can cause severe stomachache, sweating, and diarrhea.

❑ “Pangluy-a”
❑ “Panaming” (Protection)
Red Badjang (Tapul nga badyang). The Ati used the roots of the badyang to
serve as protection from evil intents. It is believed that when an Ati possesses a
badjang, evildoers will feel itchy when they approach closer.

Loma et.al., 2022

“Panaming” (Protection)
Bitter Wood (Manunggal). The Manunggal is a
protection against evil creatures. The Ati placed a piece
of Manunggal in their gates or their windows. They
believed that the Manunggal serves as protection.

Pulupulseras (Bracelet). This is the other kind of

protection for the children as well as for the adults.

Karmen-karmen. Children are very prone to illness

caused by evil spirits. Frequently, they suffer from sinda
or usog. Karmen-karmen is a term the Ati uses to refer to
a tiny square-shaped cloth with various ingredients
inside.

Loma et.al., 2022