TOPIC

ABELLING CULTURAL MINORITY (INDIGENOUS PEOPLE OF SAN JOSE)

2014

Location: mountainous part of Western Tarlac

Population: 290 Abelling families dot the mountain ranges

In the Alangan belief, this world/life is carried by Ambuau. The other word death is referred to as
Tuyungan and believed to be located under the feet of Ambuau. A living person has one good soul
Abiyari at the right side of his body and one bad soul (Bukad) at the left.

The Abelling tribe is a little known cultural minority found in the mountainous part of Western Tarlac.
Very little features differentiate them from our brother Aetas. In Sitio San Pedro, Barangay Iba, San Jose,
Tarlac, around 290 Abelling families dot the mountain ranges.

Although there is no specific number of how many the Abellings are in Tarlac, they co-exist peacefully
together with the other Aeta groups in Tarlac. They are a peace-loving people who live in the mountains.
They live by hunting "baboy-ramo" (wild boar), deer, fish and other wild animals. Some of them plant
vegetables and rice as additional food. They also make charcoal from woods to sell. They harvest "gabi"
and other root crops as their staple food when rice is not available. To augment their cash deficiency
they harvest banana leaves and "puso ng saging" to sell in the lowlands or exchange it for a few kilos of
rice.

Rappler 2014

Like many other indigenous group, they are faced with the temptations of modern city life, technology
and to some, even social media.

No second liner

Many of the younger generation have chosen to live and work in the city. Other men have married
women from outside their tribes. The Abelling tribe is slowly vanishing, and along with it, its culture,
practices and traditions.

Sunstar 2014

The Abellings will dance around it as form of thanksgiving. The other parts of the pig will be distributed
to the people so that they can feast on it.

Jaime Castañeda, the Abelling chieftain, laments that this tradition of the Aeta is already vanishing.
He said the younger generations are ashamed to join the Aeta rituals.
"Most of them refused to wear ‘Bahag,’ the traditional Aeta clothing," Castañeda said. And for Mang
Totoy, the Paduyduy ritual must go on for the sake of the next Abelling generations. He said he is afraid
this may be the last Paduyduy ritual the people may witness.

ABS-CBN NEWS 2014

The Abelling Tribe can be found in San Jose, Tarlac. They have no written record of their own history.
However, there are oral stories passed on through generations.

Melissa is also currently working with Gina Lopez' I.LOVE Foundation and the Provincial Government
of Tarlac in promoting the Abelling Eco-Cultural Tours, a new tourism destination in the town of San
Jose.

INTERVIEW DATAS:

Ernesto Mercado, 54 (1st kagawad of the Abellings)

 48 families
 The road that connects Tarlac to Zambales that go through the side of their community does not
harm them. In fact, he said that the road helps them in their livelihood (selling heart of banana
plants). He said that they are protected by the government, and they are not being expelled
away.
 He stated that the commodity that they lack is a school. Specially the grades 6,7,8 must go to
Bueno, Capas just to have their education. He also mentioned that their school lacks school
chairs. They only have a daycare center.
 Livelihood includes selling hearts of banana plants.
 He said that their traditions are slowly dying but they are trying to revitalize it by teaching it still
to the younger generations.
 Their materials for construction are mostly wood, sawali and bamboos.
 They also vote for political leaders, in Iba San Jose. And, in the circle of their community.
 Tumalot (dance) “Bago kumain ng bagong palay sumasayaw kami, yun ang namana naming sa
lola’t lolo namin.”
 They also plant “makapinang”.

Observation datas

 Lack of water source.

RELATED LITS

Quality Education for Native Filipinos: A Phenomenological Case Study of Indigenous Learners, 2013

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
International Peer Reviewed Journal 5 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.

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.

Homestead food production. To help their income in providing food for the family at the same time
having it as a source of income. Homestead land.
(THE INDIGENOUS PEOPLE ACT F 1997)

Section 4. Operating Principles. In implementing the policies enumerated in these

Rules, the following operating principles shall be adhered to:

a) Cultural Diversity. As the beginning of unity is difference, the diversity of cultures,

traditions, beliefs and aspirations of indigenous peoples shall be encouraged and fostered in

openness, mutual respect for, and active defense of the equal and inalienable dignity and

universal, indivisible, interdependent and interrelated rights of every human being, in the

spirit of inter-people cooperation;

b) Consensus and Peace-Building. In resolving conflicts or disputes affecting or pertaining to

indigenous peoples, any determination or decision thereon shall be reached through dialogue

and consensus as far as practicable;

c) Cultural Integrity. Within ancestral domains/lands, the holistic and integrated adherence of

indigenous peoples to their respective customs, beliefs, traditions, indigenous knowledge

systems and practices, and the assertion of their character and identity as peoples shall remain

inviolable;

d) Human Dignity. The inherent and inalienable distinct character, sacred human dignity, and

unique identity of indigenous peoples as peoples shall be respected;

e) Subsidiarity, Solidarity and Total Human Development. In the pursuit of civil, political,

economic, social and cultural development, the human person shall be the central subject

thereof and its active participant and beneficiary. Everyone has duties to the community. In

the exercise of rights and freedoms, everyone shall be subject only to such limitations as are

determined by custom or law, solely for the purpose of securing due recognition and respect

For our indigenous peoples, their right to education is protected by the UN Declaration on the Rights of
Indigenous Peoples. In Article 14, it states that "Indigenous peoples have the right to establish and
control their educational systems and institutions providing education in their own languages, in a
manner appropriate to their cultural methods of teaching and learning."

Read more at https://www.philstar.com/the-freeman/opinion/2016/08/13/1612964/right-education-

indigenous-peoples#eWxCJsOhM1txhy5F.99
ABSTRACT:

This study will give adequate response and preservation to the Abelling Cultural Community and
may able to improve their culture and state of living.

This study aims to interpret an architecture that will be able to cater the Abellings’ culture, at
the same time giving an insight on the modern society.

Cultivating our cultural heritage based on our people will be a great move for us to enrich our
knowledge about our country’s identity.

Cultural Diversity. As the beginning of unity is difference, the diversity of cultures, traditions,
beliefs and aspirations of indigenous peoples shall be encouraged and fostered in openness, mutual
respect for, and active defense of the equal and inalienable dignity and universal, indivisible,
interdependent and interrelated rights of every human being, in the spirit of inter-people cooperation.
(THE INDIGENOUS PEOPLES’ RIGHTS ACT OF 1997)

As a multicultural nation, we must endeavor to develop as an inclusive society that celebrates and
promotes diverse identities that exist across the archipelago.

In accordance with RA 8371, the Indigenous People’s Rights Act, which recognizes the States duty to
promote the “strong expression of the ICCs/IPs for cultural integrity by assuring maximum ICC/IP
participation in the direction of education , this bill seeks the creation of an Indigenous Peoples
Education Council (IPEDC).

Section 8. Right to Education. In consultation with ICCs/IPs the NCIP shall work, in

collaboration with the Department of Education, Culture and Sports (DECS), the Commission on

Higher Education (CHED) and with private and public schools at all levels towards the

development of appropriate programs and projects related to the following:

a) The curricula and appropriate teaching materials and resources;

b) The equitable distribution, selection and implementation of scholarship programs;

c) Appropriate career development;

d) Training of teachers for IP communities;

e) Construction of school buildings in IP communities;

f) Inclusion of IPs resistance to colonization in the academic curricula, in the context of IPs
assertion and defense of their freedom, independence and territorial integrity and culture; and

g) Establish schools for living traditions and cultural heritage.

Senate Bill No. 661: Indigenous Peoples’ Education Systems (Iped Systems) Act 2016