IMPLEMENTATION OF NATIONAL INDIGENOUS PEOPLE’S

EDUCATION POLICY FRAMEWORK AND THE LEVEL OF

INDIGENOUS KNOWLEDGE SYSTEM PRACTICES
OF BLAAN TRIBE IN SULTAN KUDARAT

PSYCHOLOGY AND EDUCATION: A MULTIDISCIPLINARY JOURNAL

Volume: 40
Issue 10
Pages: 1255-1265
Document ID: 2025PEMJ3927
DOI: 10.70838/pemj.401001
Manuscript Accepted: 05-27-2025
 Psych Educ, 2025, 40(10): 1255-1265, Document ID:2025PEMJ3927, doi:10.70838/pemj.401001, ISSN 2822-4353
Research Article

Implementation of National Indigenous People’s Education Policy Framework and the Level of
Indigenous Knowledge System Practices of Blaan Tribe in Sultan Kudarat
Geralden G. Dalengga,* Nathaniel C. Naanep
For affiliations and correspondence, see the last page.
Abstract
The Blaan tribe, one of over 110 Indigenous Peoples in the Philippines, primarily residing in Mindanao, has
traditionally passed down knowledge through oral tradition and apprenticeship, but now faces challenges reconciling
their cultural practices with the formal education system. This descriptive correlational study assessed the
implementation of the National Indigenous Peoples Education Policy Framework (NIPEPF) and the level of
Indigenous Knowledge System Practices (IKSPs) among the Blaan tribe in Sultan Kudarat. Fifty-one teachers from
elementary schools in Columbio and Lutayan participated through total enumeration. A guided-response questionnaire
was used to gather data, which was analyzed using descriptive statistics and Pearson correlation. Findings revealed
that curriculum design, competencies, and content were fully implemented (M = 4.36, SD not indicated). In contrast,
teaching methodologies (M = 4.16), learning space and environment (M = 4.20), learning resources (M = 4.20), teacher
training (M = 3.82), and classroom assessment (M = 3.99) were primarily implemented. Cultural inclusivity was
highly practiced (M = 4.35), while productivity (M = 3.88) and empowerment (M = 4.19) were mainly practiced. A
moderate positive correlation (r = 0.49, p < .05) was found between the level of NIPEPF implementation and the
practice of IKSPs, with a coefficient of determination (r² = 0.24) indicating that 24% of the variance in IKSP practices
is explained by NIPEPF implementation. Significant challenges included the lack of qualified Indigenous teachers,
limited professional development, and the exclusion of Indigenous languages and knowledge in instructional
materials. The study concludes that while significant progress has been made in culturally responsive education,
teacher training and curriculum contextualization improvements are essential. Strengthening teacher capacity and
integrating local cultural elements can further enhance Indigenous learners’ educational experience and preserve
cultural heritage.
Keywords: indigenous education, Blaan tribe, NIPEPF, cultural inclusivity, indigenous knowledge systems

Introduction
The Philippines is home to over 110 Indigenous Peoples (IPs), collectively referred to as Indigenous Cultural Communities (ICCs),
primarily residing in geographically isolated and disadvantaged areas across Luzon, Visayas, and Mindanao (National Commission on
Indigenous Peoples [NCIP], 2013). Among them is the Blaan tribe, located predominantly in Sarangani, South Cotabato, and Davao
del Sur. Historically, the Blaan’s knowledge systems have been transmitted through oral tradition, storytelling, and apprenticeship,
emphasizing skills such as farming, weaving, and traditional medicine (Salazar, 1996). However, the growing prominence of formal
education has created tension between state-imposed curricula and Indigenous ways of knowing (Battiste, 2002; Dudgeon & Fielder,
2006).
In response, the Department of Education (DepEd) launched the Indigenous Peoples Education (IPEd) Program, guided by the National
IPEd Policy Framework (DepEd Order No. 62, s. 2011), which aims to deliver culturally responsive and inclusive education. It
emphasizes local language use, community involvement, and the integration of Indigenous Knowledge Systems and Practices (IKSPs)
in the curriculum (Education Development Center, 2016). The Language Arts and Multiliteracies Curriculum (LAMC) also attempts
to bridge cultural and linguistic gaps. However, studies show that Indigenous learners continue to face systemic challenges, such as
limited access, language barriers, and a lack of culturally relevant learning materials (UNESCO, 2020; McKinley & Smith, 2019).
Grounded in Indigenous Standpoint Theory and Indigenous Institutional Theory (Nakata, 2007), this study explores how educational
structures impact Indigenous identity and knowledge retention. While previous research confirms the value of integrating Indigenous
perspectives in education to foster engagement and cultural pride (Semali & Kincheloe, 1999), gaps remain in practical implementation
and resource allocation. This study assesses the extent of IPEd implementation in selected elementary schools in Sultan Kudarat and
its relationship to Indigenous knowledge practices among the Blaan tribe, thereby addressing a crucial gap in localized, evidence-based
evaluation.
Research Questions
The study aimed to find the extent of implementation of Indigenous Peoples Education (IPED) Policy Framework and level system
practices in the province of Sultan Kudarat. Specifically, it sought to answer the following questions.
1. What is the level of implementation of the National Indigenous Peoples Education Policy Framework among the elementary
schools in terms of:
1.1. curriculum content;

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1.2. teaching methodologies and strategies;

1.3. learning space and environment of the learners;
1.4. learning resources;
1.5. teacher training; and
1.6. classroom assessment?
2. What is the level of practices in the implementation of National Indigenous People (IP) Education Framework and level of
practices of the Indigenous Knowledge System among Blaan tribe in terms of:
2.1. cultural inclusivity;
2.2. productivity; and
2.3. empowerment?
3. Is there a significant relationship between the level of implementation of National People (IP) Education Policy Framework
and level of practice of the Indigenous Knowledge system among Blaan tribe.
4. What are the challenges encountered by the school in implementing the IPED Policy Framework?
Literature Review
Indigenous People’s Education Framework (IPED)
Education is a governmental entity that transmits fundamental information, skills, and cultural values to society. It is commonly
recognized as an essential resource for individuals and communities.
The ancestral domain is one of four components of rights-based curriculum development for IPED that adhere to the IPRA law (RA
8371). It encompasses all areas under IP control, including contentious lands, resources from nature, coastal areas, and waterways
inland. It also encompasses areas of personal ownership that are neither permeable or disposable, such as grasslands, woodlands,
cultivated land, and private residences. According to De Vera (2007), even though the Ips have ceased to live there, they continue to
be surrounded by the areas of hunting, cremation sites, places of worship, bodies of water, mineral and other natural resources, and
territories that they historically had access to. Wetzlmaier (2012) highlighted that “land is life”, pertaining to the beyond source of life
of the indigenous people. Additionally, since the Ips represent both the distinctiveness and the depth of their cultural heritage,
familiarity with their ancestral domain would aid them in the creation of their personal identities (Singh & Reyner, 2011).
Cultural homogenization is one of the primary issues that Ips face today as globalization takes over the world. It becomes a challenge
in the sense that they are having difficulty preserving their culture. And, as they struggle to protect their own culture, they are also
battling to preserve their indigenous systems and practices and indigenous learning systems (ILS). Every native learner's development
of identities would likely be severely harmed by the gradual disappearance or even loss of their own cultural heritage due to
industrialization (Backlund, 2013). And it is very important to preserve the IKPSP’s of every indigenous people.
The Indigenous People's Rights Act was ratified into law in 1997 to ensure that the country's indigenous people (IPs) have access to
basic health and education. The country was among the first in Asia to do so (Cornelio, 2016). Article 6 of the World Declaration on
Education for All states that educational pursuits must relate to other aspects of life and an individual's well-being, and that efficient
education can only take place in environments that are well-rounded and culturally relevant (King Linda, 2004). As a result, indigenous
peoples' education must be evaluated alongside issues of poverty, democracy, and human rights.
The ILO Convention 169's Article 27.1 outlines the characteristics of these measures as follows:
The concerned peoples' histories, knowledge, technologies, value systems, and future social, economic, and cultural goals will all be
incorporated into the development and implementation of education programs and services that cater to their unique needs.
This means that to have a harmonious way of teaching and learning process, one should take note of their learner’s histories and cultural
background, as well as the space needed that is suitable for learning to happen. However, when you looked at the other side of the coin,
the IPED Framework has its own pros and cons. Pros is that the cultural inclusivity will be preserve while the learners are navigating
in both their culture and the world the globalization brings.
Education for All
The Dakar Framework for Action has six goals for 'Education for All'. Indigenous education is said to include extensive early childhood
development and instruction, free and mandatory outstanding primary education, equitable access to adequate educational and life
skills programs, improved adult literacy, the elimination of socioeconomic disparities, and acknowledged, quantifiable achievements
in learning. These six goals served as a foundation for the establishment of Indigenous Peoples Education in public and public schools.
In addition, the Education for All initiative ensures all learners, including local learners, have retrieve to a fundamental instruction that
is free of prejudice and open to all learning possibilities (Schielman, 2004).
Despite their differences, learners must be treated fairly by the administration and the teachers. Because if one learner can feel that they
are being set aside, it will cause their trust to their teachers and to the school itself to fall. If that happens, the learner will not make any
effort in learning, and they will not be exposed to diverse range of ideas that can help them later in their future. If one can freely express

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their opinions and point of views, then he/she does not hold back from learning. It only means, more opportunity for them to learn new
things towards their improvement as a learner and as a part of their community. The assumption that diversity experiences will prepare
students to engage and lead in a diverse democracy was supported across all categories (Gurin et al., 2002)
Cultural Standards for IP Education
In accordance with the Blaan Indigenous People's Education Framework, the curriculum content that teachers should teach their
students ought to incorporate the following topics: Blaan dance, Blaan dialect, Fled (pabula) and kasaftuk (riddles), Damsu (ritual)
through observation, Nimo de gumne (doing house chores), and a variety of other customs that their community has been practicing
for over ten years. The educational source must have illustrations that refer to Blaan. Example of this are practical approaches, using
real objects, culture bearer or an elder as reference, giving examples that can be found in their own respective communities. In education
planning the community-based programs and activities such as kastifun (gathering) must be considered. The teachers who were
assigned in the Blaan area must embrace the Blaan culture and must have a license education regardless of eligibility.
The Blaan indigenous people’s education framework also emphasized that if the teacher is not a pure blooded Blaan, he/she should
undergo immersion, seminar/workshop in IPED curriculum. Furthermore, the education manager as highlighted by the Blaan
Framework must do the following: contribution the teacher in instructional learning method, observe class once a month or quarterly,
has background in IP culture, avoid discrimination, embrace Blaan culture, wide understanding in IP culture, and undergone
seminar/workshop in IP curriculum.
The Cons of the IPED Framework
Despite the DepEd's attempts to accomplish inclusive education goals, educational gaps persist, particularly among indigenous learners.
They also added that although the execution of the culture-based program resulted in greater engagement of indigenous learners in
schools, it has been viewed as a fresh bottle of wine (Bastida et al., 2023). Furthermore, Centino (2023) claims that despite institutional
attempts to include them, the absence of knowledge about and inclusiveness of freedoms has led to greater the susceptibility to
marginalization. The recently proposed learning design technique, which moves from culture-based to right-based IPEd, aims to
positively impact the economic, interpersonal, instructive, societal, and partisan lives of indigenous learners by encouraging them to
understand and defend their most fundamental liberties. Aside from that, reading comprehension is a key issue for IPED teachers.
The focus and work put forth to enhance comprehension of reading has impacted the growth of various language acquisition skills that
are comparably pertinent to their interactions in daily life (Bastida et al., 2022). Reading comprehension is crucial for basic learning
and achievement in adulthood (Smit et al., 2008). Conferring to the ability to perceive transforms knowledge into comprehension
(Delgadova, 2015). Students are taught to read with comprehension beginning in Grade 2. By grade three, children should be able to
read simple sentences and tiered stories. By Grade 4, children should be able to comprehend a variety of text types employing text
components, linguistic nodes, and writing styles.
Competence improves significantly at higher grade levels. Elementary reading entails applying textual content to verbal and inscribed
activities (DepEd English Curriculum Guide, 2016). However, the curricular guide's planned literacy instruction and literacy
performance requirements were not often met by native learners. Indeed, according to classroom-based reading assessments, many
indigenous pupils were still labeled remedial and unsatisfied readers (Saysi et al., 2022).
According to the module created by Biana, et al. (2016), it is critical to expose teachers to the IP experience since it will allow them to
understand and appreciate the individuality of each person. They also stated that integration can only occur if instructors' lack of
enthusiasm, competence, and abilities are addressed. To support the social and structural advancement of justice, it contends that teacher
preparation and competency must go beyond curriculum construction and that educators' duties do not stop with the inclusion of IP
cultures within the course of study.
This lends weight to the notion that teachers are more than just information providers; they are also country builders. Progress toward
social and structural justice, syllabus emancipation appreciation of culture, and the development of instructors' expertise and abilities.
Bandura's Self-Efficacy Theory recognizes the teacher's role in creating a safe environment for optimal learning opportunities (Hunter,
2010; Krashen & Terrell, 2012). Educators who are confident in their pedagogical efficacy are more likely to produce excellent
educational outcomes for their students. Teachers with little instructional capacity, on the other hand, condemn and dismiss students
who do not acquire subject quickly.
This is the reason why, in the Indigenous Peoples Framework Program, instructors should receive adequate training, exposure, and
expertise to improve their skills in teaching the IPED curriculum in the Indigenous Peoples area. Albert Bandura's Social Cognitive
Theory provided evidence to support for this.
A study conducted by Bandura, humans are more inclined to replicate a behavior that is rewarded (positive or negative reinforcement);
imitation is less likely when a behavior is punished. Charlotte Nickinson (2004) used Bandura and Walter's experiment to demonstrate
this, claiming that the children resembled the aggressive behavior of the model who earned praise for behaving aggressively against
the Bobo doll.

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According to Albert Bandura's social cognition theory, behavior is the outcome of a combination of environmental factors, individual
factors, and behavioral tendencies. He emphasized the importance of social experience, reciprocal determinism, and observational
learning in understanding human behavior, suggesting that people are both affected by and have active control over the situations they
find themselves in.
Need of IPED Curriculum Program
The Department of Education (DepEd) says that many indigenous peoples (IPs) do not have adequate access to social services. They
have limited opportunities to participate in the mainstream economy. They also face social, economic, and political marginalization.
Absence is a major contributing factor to their bad result. Llego (2011) emphasizes the need for culturally sensitive basic education.
Thus, the National Indigenous Peoples Education Policy Framework (NIPEPF) was adopted.
According to Manuel and Queroda (2018), the Department of Education (DepEd) is implementing NIPEPF to achieve Education for
All (EFA) objectives, the Millennium Development Goals (MDGs), and the Basic Education Sector Reform Agenda. It was created in
partnership with representatives from the tool seeks to improve responsibility, participation, dialogue, and cooperation among
government, civil society, intellectual property communities, and other stakeholders (DepEd Order No. 62, s. (2011). To be successful,
the Indigenous Peoples Education (IPEd) Program must involve all stakeholders. The best example is an African proverb: "It takes a
whole village to raise a child" (Mohamed, 1996; Rhaiti, 2016). Collaboration with culture bearers and community members is essential
to conduct the program and develop a curriculum framework that represents the community's Indigenous Knowledge Systems and
Practices (IKSPs). Parents must understand the program's importance in promoting their child's academic growth. Local government
agencies and other government institutions are viewed as critical to assisting IPEd in implementing schools in various programs for the
benefit of IP learners (OXTERO, 2022)
Methodology
Research Design
This study utilized a quantitative, descriptive correlational research design. This research method has been used to evaluate the
Indigenous People’s Education (IPED) Program in Sultan Kudarat Province. It aimed to define the problems encountered by the
teachers in the implementing schools of the Sultan Kudarat, specifically in the municipality of Columbio and Lutayan. This design
provides a detailed description of the nature and status of the study under investigation and analyzes the extent to which each variable
varies. Furthermore, to assess the relationship among the variables.
Respondents
The respondents of this study were all teachers from selected schools in Columbio and Lutayan, Sultan Kudarat. Using total
enumeration, the study included all 51 teachers, as the population was below 500. This method aligns with the study’s focus on the
Blaan Education Framework. Teacher distribution per school is as follows: Eday (7), Sinapulan (11), Mauno (4), Limonzo (11), Balnate
(6), Salnaong (3), and Tananzang
Instrument
The researchers used a guided response survey to gather data to answer the research questions and analyze the data from subjects
around the research topic. The survey was conducted in such a way that respondents could easily answer it.
The questionnaire was adapted from the study of Follero and Asuncion (2024). This is because the study is quite similar in terms of
studying the IPED framework. However, the focus group of their study and this research is different. The questionnaire consisted of
three parts. Part I includes curricular material, teaching approaches and strategies, learning spaces and settings, instructional materials,
educator training, and classroom evaluations. Part II dealt with the implementation of the IPED policy framework. Part III involved
the challenges encountered by the school in implementing the IPED Policy framework. The respondents ranked their responses.
Procedure
Data collection followed several stages. The researchers first secured permission from the Graduate School dean and the Division of
Sultan Kudarat through formal request letters. The study’s purpose was explained to respondents before distributing the approved
questionnaires. Surveys were administered during teachers’ free time to avoid disrupting classes, and respondents were given ample
time to answer. All data was treated with strict confidentiality and stored securely. After collection, the data was analyzed and
interpreted using statistical methods.
Ethical Considerations
This study followed ethical standards to protect respondents' rights. Approval was secured from the Schools Division Superintendent
and the Graduate School. Participants were informed of the study’s purpose, assured of voluntary participation, and could withdraw at
any time. Confidentiality and anonymity were maintained, and data was used solely for research. The study also complied with the
Data Privacy Act and properly cited all referenced works.

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Results and Discussion

Curriculum Design, Competencies, and Content
Table 1 exhibits the results of assessment on the level of implementation of the Blaan Traditional Education Strategies among IP
schools regarding development of curriculum, qualifications, and contents.
Table 1. Mean Scores of the level of Implementation of the National Indigenous People (IP) Education Policy Framework
among Elementary Schools in terms of Curriculum Design, Competencies, and Content.
Indicators Mean Verbal Interpretation
Anchors the learning context on the ancestral domain, the community’s worldview, and its 4.31 Fully Implemented
indigenous cultural institution.
Include and respects the community’s expression of spiritually as part of the curriculum’s context. 4.43 Fully Implemented
Affirms and strengthens indigenous cultural identity. 4.39 Fully Implemented
Revitalizes, regenerates, strengthens, and enriches IKSPs, ILS and indigenous languages 4.33 Fully Implemented
Emphasizes competencies that are needed to support the development and protection of the 4.35 Fully Implemented
ancestral domain, the vitality of their culture, and the advancement of indigenous people’s rights
and welfare.
Section Mean 4.36 Fully Implemented

It showed that the IP elementary schools fully implemented the IPED curriculum design, competencies and content with an average
section mean score of 4.36, which has a verbal interpretation of “Fully Implemented”. Congruent to a study - curriculum is widely
regarded as an entirety of learning potential and experiences that was meant for the student with the school's direction. The table also
showed that the educational framework bases itself on the traditional area, the community's viewpoint, and the inborn culturally inclined
institution presented as the lowest mean score in this section – which has a 4.31 and he highest mean score is for incorporating and
respecting community-based religious beliefs in the context of the curriculum's backdrop which has a 4.43 mean score. However, both
have a verbal interpretation of “Fully Implemented”. As defined by Braimoh (2017), curriculum implementation is a purposeful strategy
that will force students to engage with subject matter, learning exercises, and learning resources to get the desired learning results.
Teaching Methodologies
Table 2. Mean Scores of the Implementation of the National Indigenous People (IP) Education Policy Framework
among Elementary Schools in terms of Teaching Methodologies and Strategies
Teaching Methodologies and Strategies Mean Verbal Interpretation
The spiritual dimensions of teaching and learning is recognized and included in planning learning 4.25 Fully Implemented
activities.
Rituals related to IKSPs to be learned are purview and planned with community elders. 4.09 Mostly Implemented
Recognize that the main transmitter of IKSPs are the culture bearers and they bear also active 4.15 Mostly Implemented
knowledge managers teaching – learning process.
Ensure that the IKSPs are the culture bearers does not only provide and validate information but 4.13 Mostly Implemented
also facilitate learning.
Teaching methodologies and strategies are given premium and ensure that the learning styles and 4.23 Fully Implemented
processes on “IP” learners are cultivated and nurtured.
Make sure that introduction and application of teaching methodologies and strategies from outside 4.11 Mostly Implemented
are discussed first with the community.
Section Mean 4.16 Mostly Implemented

Teaching and studying languages are two of the most essential topics and instruction in modern school settings globally. To address
the demands of various learners, target languages, geographical locations, and student backgrounds, various theories of learning and
instruction and methodologies emerged and developed over the course of history (Bongiwe Mtambo & Lindiwe Tshuma, 2023).
Table 2 presents the mean scores of the level of implementation of the National Indigenous People (IP) Education Policy Framework
among elementary school in terms of teaching methodologies and strategies. The data shows that the average section mean of the
participating schools in terms of teaching approaches and tactics is 4.16 that equates to the verbal interpretation as “Mostly
Implemented”. Although most of the items falls to mostly implemented – item number 1 and item number 5 ironically precipitated as
“Fully Implemented” with a mean score of 4.25 and 4.23 respectively. This somehow concedes to a study that states that, more
traditional methods of knowing are being incorporated into the classroom by certain programs and individual teachers (e.g., Barkaskas
& Gladwin, 2021; Madden & Glanfield, 2017; Morcom & Freeman, 2018). Overall, the result shows that the teaching methodologies
and strategies falls under the verbal interpretation mostly implemented.
Learning Space and Environment
Table 3 shows that 4 out of 6 items under the level Implementation of the National Indigenous People (IP) Education Policy Framework
among Elementary Schools in terms of learning space and environment is regarded as fully implemented while the process of instruction
and learning is meant to optimize both the past domain and society's activities, and the educator guarantees the integrity of the ancestral
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sector where IKSPs are interpreted as primarily applied.

This result was supported by the study of Yoder (2014) that asserts that two of the five social-emotional skills and that social control
and relationship management are necessary for students to succeed in school and in life. When students feel they belong within their
classroom and school community, they may feel more likely to fully participate in their learning experience and take more risks.
Table 3. Mean Scores of the Implementation of the National Indigenous People (IP) Education Policy Framework
among Elementary Schools in terms of Learning Space and Environment
Learning Space and Environment of the Learners Mean Verbal Interpretation
The classroom setting is culturally appropriate. 4.33 Fully Implemented
The teacher ensures that the ancestral domain where IKSPs 4.15 Mostly Implemented
The teaching and learning process are designed to maximize the ancestral domain and the activities 4.15 Mostly Implemented
of the community.
Provide a combination of classroom – based session that foster the appreciation of lifelong learning 4.31 Fully Implemented
but also deepen the relationship with the ancestral domain.
Sought the guidance of the community when designing activities that involve in going to places in 4.21 Fully Implemented
the ancestral domain to ensure that sacred places will not be violated.
Observed and respects cultural norms while going and staying in the learning area. 4.37 Fully Implemented
Section Mean 4.20 Mostly Implemented

Students need to feel comfortable and support to take chances. Students that feel like they belong to a community may be more eager
to be with that community, which could potentially affect attendance (Madison Carter-Plouffe, 2024). This explains why most of the
items were regarded as fully implemented as depicted by the mean scores. However, despite of most items being fully implemented,
the section mean resulted to the verbal interpretation of ‘Mostly Implemented’.
Learning Resources
Table 4. Mean scores of the level of Implementation of the National Indigenous People (IP) Education Policy Framework
among Elementary Schools in terms of Learning Resources
Learning Resources Mean Verbal Interpretation
Learning materials and other learning resources being used are culturally generated. 3.86 Mostly Implemented
The teacher makes use of the ancestral domain itself as a source of variety of learning resources. 4.56 Fully Implemented
Language use in instructional materials especially in the primary years highlights the use of mother 4.13 Mostly Implemented
tongue which is determined by the community.
The teacher observes the cultural sensitivities and protocols (content seeking, validation) in the 4.29 Fully Implemented
development and use of learning resources.
Make sure that protocols in the development of learning resources are published and discussed and 4.09 Mostly Implemented
agreed upon with the community to protect intellectual property rights.
Section Mean 4.20 Mostly Implemented

Table 4 indicates the Implementation of the National Indigenous People (IP) Education Policy Framework among Elementary Schools
in Sultan Kudarat in terms of learning resources was is ‘mostly implemented’ with an average section mean score of 4.20.Three out of
five items were deemed mostly implemented, and the instructor's utilization of the ancestral realm as the basis of an array of
instructional resources, as well as the teacher's observation regarding cultural concerns and procedures (content quest, justification) in
the progress and usage of educational resources, were both deemed 'fully implemented'. This supports the 2011 DepEd Order 62 series
2011, entitled “National Indigenous Peoples Education Policy Framework,” which aims to create educational system that is inclusive
and respectful of Indigenous learners, and would enable them to face various social realities and challenges such as exercising self-
determination, preservation and promotion of their local language, digital technology, and intercultural collaboration.
Teacher Training
Table 5 exhibits the extent of the Implementation of the National Indigenous People (IP) Education Policy Framework among
Elementary Schools in Sultan Kudarat in terms of educators’ training where the educator is aware of traditional beliefs and principles,
engages in a collaborative method with indigenous groups and learners, and is considered completely implemented, as evidenced by a
mean score of 4.35.
However, the table also shows the extent of the level of implementation of the teacher is fully aware and knows the native language of
the Blaan familiar falls under verbal interpretation of ‘moderately implemented’ due to absence of qualified IP teachers. The result
opposed to the DepEd Order No. 16, s. 2012 that states Multilingual education based on the mother tongue (MTB-MLE has been
introduced in public educational institutions for levels K-3 by this order. By using their native languages as the medium of instruction,
the order aimed to improve student engagement and comprehension of the lessons.
This signifies - most of the teachers in selected participating schools in Sultan Kudarat are not familiar with and not trained to be
familiarized with the Blaan indigenous dialect which are essential not only for the learning process of the IP students but also to the
learning outcomes and conviviality of the community and the school itself. By large extent, the rest of the items below are regarded as
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mostly implemented. Overall, having the mean score of 3.82 classed the overall section mean as ‘mostly implemented’.
Table 5. Mean Scores of the level Implementation of the National Indigenous People (IP) Education Policy Framework
among Elementary Schools in terms of Teacher Training
Teacher Training Mean Verbal Interpretation
1. The teacher is familiar with the indigenous culture as well as the national culture. 3.86 Mostly Implemented
2. The teacher is familiar with indigenous languages as well as the national language. 3.72 Mostly Implemented
3. The teacher is respectful to indigenous concepts and values regarding education. 4.13 Mostly Implemented
4. The teacher is respectful to indigenous concepts and values who engage in an interactive 4.35 Fully Implemented
process with indigenous communities and students.
5. The teacher is similar with the indigenous culture as well as the national culture. 4.07 Mostly Implemented
6. The teacher is trained in bilingual methods. 3.56 Mostly Implemented
7. The teacher is trained in language-training methodology. 3.54 Mostly Implemented
8. The teacher is open to continuous assessment of their work. 3.96 Mostly Implemented
9. The teacher is trained in teacher-training programs organized in cooperation with 4.01 Mostly Implemented
indigenous people organization and communities.
10. The teacher is trained in teacher-training programs organized in cooperation with 3.88 Mostly Implemented
indigenous people organization and communities.
11. The teacher is selected in consultation with indigenous communities. 3.64 Mostly Implemented
12. The teacher is familiar and trained with IP language (Mother Tongue) 3.13 Moderately Implemented
Section Mean 3.82 Mostly Implemented

Classroom Assessment
Table 6 presents the extent of the level Implementation of the National Indigenous People (IP) Education Policy Framework among
Elementary schools in Sultan Kudarat in terms of classroom assessment. With a mean score of 4.09, the instructor fully implemented
the test using a test involving paper and pencil to measure the outcomes of learning, which is considered completely integrated based
on its average scores, while the remaining components are all considered 'mostly implemented'.
Both evaluations of learning conducted with culturally appropriate instruments that consider the requirements and worries of
community members, as well as community-generated measurement procedures, possess a mean rating of 3.80 in this category.
Table 6. Mean Scores of the level Implementation of the National Indigenous People (IP) Education Policy Framework
among Elementary Schools in terms of Classroom Assessment
Classroom Assessment Mean Verbal Interpretation
Assessment of the learning done utilizing tools which are culturally appropriate and designed to address 3.80 Mostly Implemented
the needs and concern of the community.
Community-generated assessment processes are included in the range of assessment methods and tools. 3.80 Mostly Implemented
The teacher considers the community values and culture when using assessment generated outside the 4.05 Mostly Implemented
community.
The teacher makes use of paper and pencil tests when assessing learning outcomes. 4.09 Fully Implemented
The teacher modifies assessment without sacrificing the objective and essence of the assessment 4.13 Mostly Implemented
process.
Ensure that assessment processes foster lifelong learning competencies that include preparation for 4.01 Mostly Implemented
community responsibility.
The teacher uses assessment tools and exercises that consist of higher order thinking skills and 4.05 Mostly Implemented
integrative understanding across subject areas.
Section Mean 3.99 Mostly Implemented

Accordance to the Indigenous Peoples policy is adopted by the Department of Education (DepEd). The Teacher Effectiveness and
Competencies Enhancement Project (TEACEP) uses the Participation Framework (IPPF). Through DepEd Order No. 62, s., the
Department adopted the National Indigenous Peoples (IP) Education Policy Framework, which is in line with this framework. 2011
and the dedication of the Philippine government to the Sustainable Development Goals (SDGs).
Cultural Inclusivity
Table 7 shows the extent of the practices in implementation of the Indigenous People’s Education Policy in terms of cultural inclusivity.
The items from 1 – 5 having a verbal interpretation of fully implemented with the lowest mean score of 4.27 and highest mean score
of 4.45. The result avidly shows that the practices stated in the items below are all highly practiced in the selected participating schools
in Sultan Kudarat. This aligns with the Department of Education’s IPED Program, emphasizing culturally responsive education
(Department of Education [DepEd], 2016).
Studies have also shown that integrating Indigenous cultural practices enhances students' academic performance (Ladot, 2021).
Furthermore, the inclusion of Indigenous Knowledge Systems and Practices (IKSPs) in the curriculum fosters cultural interface and
inclusivity (Garcia, 2020).

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Table 7. Mean Scores of the Practices in Implementation of the Indigenous People’s Education Policy Framework in
terms of Cultural Inclusivity
Cultural Inclusivity Mean Verbal Interpretation
The teacher respects and recognizes the ownership of indigenous communities as the holder of 4.43 Highly Practiced
their indigenous knowledge.
The teacher respects and recognizes the ownership of indigenous communities as holders for their 4.45 Highly Practiced
specific ways of generating and transmitting knowledge with the participation and informed
consent if indigenous communities and elders in the planning of programs.
The teacher identifies and incorporates relevant local cultural knowledge with participation and 4.35 Highly Practiced
consent of the indigenous communities and elders in the planning of programs.
The teacher identifies and incorporates relevant local cultural knowledge with participation and 4.27 Highly Practiced
consent of the indigenous communities and elders in selecting teaching methods.
The teacher identifies and incorporates relevant local cultural knowledge with participation and 4.29 Highly Practiced
consent of the indigenous communities and elders in the design of the curricula.
Section Mean 4.35 Highly Practiced

Productivity
Table 8 shows that the mean scores of the practices in implementation of Indigenous People’s Education Policy Framework in terms
of productivity falls under the verbal interpretation of ‘mostly practiced’. This suggests that, notwithstanding possessing a mean rating
ranging from 3.66 to 4.13, the items in the efficiency category still require enhancement, because they were almost fully implemented.
By doing this, the learners’ learning outcomes will increase without forgetting their tribal roots. It is essential to the learning and
teaching process, referring to the factors that typically impact and influence teachers' and students' social norms, which, when violated
and unmet, frequently lead to conflict situations.
Table 8. Mean scores of the Practices in Implementation of Indigenous People’s Education Framework among Blaan
Tribe in terms of Productivity
Productivity Mean Verbal Interpretation
The teacher identifies and incorporates relevant local cultural knowledge with participation and content 4.13 Mostly Practiced
of the indigenous communities and elders in the production of educational materials.
The teacher produced indigenized stories diaries, textbooks etc. 3.66 Mostly Practiced
The teacher considers the participation of the learners and the community in developing an indigenized 3.84 Mostly Practiced
curriculum that incorporates cultural history.
The teacher integrates Indigenous Knowledge Systems and Practice (IKSP) during discussions making 4.01 Mostly Practiced
sure that the concepts of the IKSPs being used are appropriate and respects cultural values.
The teacher explaining the relevance of the IKSPs to the students to further boost their interest to the 3.76 Mostly Practiced
subject and to indigenous knowledge.
Section Mean 3.88 Mostly Practiced

Studies show that integrating indigenous knowledge systems and involving community elders in educational planning enhance student
engagement and preserve cultural identity (DepEd, 2016). Research also highlights that culturally inclusive education positively
impacts learners’ academic performance and sense of belonging (Ladot, 2021). Moreover, teachers' cultural competence strengthens
both cognitive and social outcomes for indigenous students (Garcia, 2020).
Empowerment
Table 9. Mean Scores of the Practices in Implementation of the Indigenous People Education Policy Framework
among Elementary Schools in terms of Empowerment
Empowerment Mean Verbal Interpretation
The teacher is resourceful and responsible and make use of several interventions like interviewing 4.13 Mostly Practiced
indigenous people (IP) that they know who can share ideas on IKSPs or government units that are
applicable.
The teacher collects resources or makes their own research on IKSP that has been observed on the 3.80 Mostly Practiced
olden days to present from their provinces or community which can be used during classroom
discussions.
The teacher seen that education is connected to all aspects of life, the well-being of the learners. 4.13 Mostly Practiced
The teacher sees that education is connected to the environment. 4.37 Highly Practiced
The teacher believes that the situation of the communities is the starting point for developing the
learner’s own views, values, priorities, and aspirations. 4.54 Highly Practiced
Section Mean 4.19 Mostly Practiced

Table 9 shows the scope of the practices in implementation Indigenous People’s Policy Framework of the terms of empowerment. With
a mean score of 4.37, the instructor saw that learning has relations to all aspects of life, the well-being of the learners, as well as the
educators contends that the current state of communities in general is the basis to cultivating the learner's own viewpoints, principles,
objectives, and ambitions with a mean score of 4.54 - both items were considered as 'fully implemented' while the remaining ones were
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recognized as 'mostly implemented. 4.13 being the lowest mean score and 4.54 being the highest mean score, the overall section mean
score were 4.19 making the overall verbal interpretation of ‘mostly implemented’. This finding aligns with the Indigenous Peoples
Education (IPEd) Program of the Department of Education (DepEd), which emphasizes the active involvement of indigenous
communities and elders in developing culturally relevant learning materials to ensure education reflects the learners’ cultural context
and heritage (DepEd, 2016).
The table shows the relationship between the level Implementation of the National Indigenous People (IP) Education Policy Framework
and the level of practices of the Indigenous system among Blaan tribe in Sultan Kudarat is interpreted as ‘moderate’. Testing the
significance of correlation yielded to significant since the t computed value is 3.94 was more than the critical value of 2.01 with the
degrees of freedom (df) of 49 at 5% level of significance.
Table 10. Pearson r correlation between Implementation the national indigenous people’s education policy
framework and level practice of the indigenous system among Blaan Tribe
Variables N Df R t computed t critical Interpretation
Implementation and Practices of Local 51 49 0.49 3.94* 2.01 Moderate
Knowledge among Blaan Tribe
r² = .24 .05 Level of Significance * significance

This suggest that the two variables – implementation of NIPEPF and the practices of indigenous knowledge of the Blaan are dependent
on each other. Based on the obtained correlation coefficient of determination r² = .24, it means that 24% of the variance of practices of
indigenous knowledge system is attributed to implementation of the NIPEPF while 76% of the variance was caused by other factors
other than the one being considered. This somehow interlinked with the study of Banay, K.M (2024) that indicates integrating
indigenous languages into curricula and hiring teachers who are fluent Blaan speakers can support preservation. To pare down, the
variables presented in this study indeed have a significant relationship. These findings suggest that, as the implementation of the IPED
program increases, the practices of indigenous knowledge of the Blaan tribe in Sultan Kudarat tends to improve also.
Table 11. Ranking of the Challenges Encountered in Implementing IPED Schools in Columbio and Lutayan
Sultan Kudarat
Rank Challenges
1 Lack of qualified IP teachers, restricting their ability to use culturally responsive teaching methods and materials.
2 Limited professional development for teachers restricting their ability to use culturally responsive
3 Exclusion of indigenous knowledge and traditional language(mother-tongue) in the curriculum and classroom
instruction.
4 Lack of culturally relevant assessment tools aligned with indigenous competencies, skills, and concept
5 Non- application of Indigenous Systems and Practices (IKPS) in subject areas, making lesson less relevant to
learners’ cultural background
6 Weak collaboration between schools and the IP community.
7 Standardized curriculum without contextualization or indigenization or indigenization
8 Insufficient educational materials
9 Limited Involvement of indigenous elders
10 Disinterest of some learners in Indigenous Knowledge

The implementation of the IPED curriculum in Indigenous Peoples (IP) schools in Columbio and Lutayan Sultan Kudarat faces several
challenges, with the lack of qualified IP teachers emerging as the most critical. Teachers play a vital role in delivering culturally
responsive education, yet many IP schools struggle with a shortage of educators who are both formally trained in pedagogy and deeply
familiar with Indigenous knowledge systems. According to the Department of Education (DepEd, 2019), this gap affects the quality of
instruction, as teachers may find it difficult to bridge traditional practices with modern educational approaches. The absence of IP
teachers also limits the representation of Indigenous culture within the classroom, making it harder for learners to connect with lessons
that fail to reflect their heritage. A study by Lusterio-Rico (2018) in Mindanao highlights that many IP learners feel disengaged when
their teachers lack cultural competence, further widening the gap between school and community.
Closely linked to this issue is the limited professional development available for teachers, ranking as the second most pressing
challenge. Many educators, including non-IP teachers, lack adequate training on how to integrate Indigenous Knowledge Systems and
Practices (IKSP) into their lessons. Research by Maguindanao and Dela Cruz (2020) emphasizes the need for teacher training focused
on mother-tongue instruction and local context. Without this, teachers often resort to standardized methods, making education less
relevant to IP learners. Professional development programs must not only strengthen pedagogical skills but also cultivate cultural
competence to foster inclusive learning environments.
The third key challenge is the exclusion of Indigenous knowledge and traditional languages from the curriculum. Despite the IPED
framework advocating for mother-tongue-based education, many schools still fail to fully incorporate local languages and cultural
practices into their instruction. A study conducted in Sultan Kudarat by Santos (2021) revealed that IP learners are more engaged and
perform better academically when lessons are taught using their mother tongue and when Indigenous traditions are reflected in the
curriculum. The absence of these elements weakens students’ sense of identity and reduces their interest in schooling. Therefore, the

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exclusion of Indigenous content not only diminishes the relevance of education but also threatens the preservation of cultural heritage
among younger generations.
Conclusions
Based on the findings, the study concludes that the curriculum design, competencies, and content of the Indigenous Peoples (IP)
Education Policy Framework were fully implemented in IP elementary schools. While instructional methods, learning environments,
instructional resources, teacher training, and classroom assessment were generally implemented, these areas still require further
improvement to meet the unique needs of Indigenous learners. Cultural inclusivity was highly practiced, demonstrating strong
alignment with Indigenous values, while the dimensions of productivity and empowerment were moderately practiced. Despite notable
progress in the implementation of the IPED curriculum in Columbio and Lutayan, significant challenges persist. These include the lack
of qualified Indigenous teachers, limited professional development opportunities, and insufficient integration of Indigenous knowledge
and languages into the curriculum. Addressing these challenges is crucial to advancing culturally responsive education and safeguarding
the cultural identity and heritage of the Blaan community.
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Affiliations and Corresponding Information

Geralden G. Dalengga
Tananzang Elementary School
Department of Education – Philippines
Nathaniel C. Naanep, PhD
Sultan Kudarat State University – Philippines

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