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29 JUL 2015
DepEd O R D E R
No. 32 s. 2015
ADOPTING THE INDIGENOUS PEOPLES EDUCATION CURRICULUM FRAMEWORK
To: Undersecretaries
Assistant Secretaries
Bureau Directors
Directors of Services, Centers and Heads of Units
Regional Directors
Schools Division Superintendents
Heads, Public and Private Elementary and Secondary
Schools All Others Concerned

1. Pursuant to DepEd Order No. 62, s. 2011 entitled

Adopting the National Indigenous Peoples Education
(IPEd) Policy Framework and DepEd Order No. 43, s.
2013 entitled Implementing Rules and Regulations of
Republic Act No. 10533
Otherwise Known as the Enhanced Basic Education Act of
2013, the Department of Education (DepEd) is adopting
the enclosed Indigenous Peoples Education Curriculum
Framework.

2. Recognizing the right of indigenous peoples to basic

education that is culturally rooted and responsive,
the IPEd Curriculum Frarnework seeks to provide
guidance to schools and other education programs,
both public and private, as they engage with
indigenous communities in localizing, indigenizing,
and enhancing the K to 12 Curriculum based on their
respective educational and social contexts.

3. Fundamental to IPEd is establishing

institutionalized partnership between indigenous
communities and the respective schools/ learning
programs which serve them. This is to be pursued
through sustainable community engagement which
guarantees the meaningful participation of
indigenous communities in the recognition of their
Indigenous Knowledge Systems and Practices (IKSPs)
and Indigenous Learning Systems (ILS) in the Basic
Education Curriculum.
 4. The continuous process of community engagement and
refinement of the IPEd curriculum at the school
community level actualizes the Department's
commitment to the attainment of the abovementioned
right of indigenous peoples to education. In this
regard, for schools and learning programs serving
indigenous learners, the aims of the K to 12 Program
are realized through IPEd.

5. The IPEd Curriculum Framework was formulated based

on inputs from a series of consultations conducted
by the DepEd — Indigenous Peoples Education Office
(IPsEO) with community elders, leaders, and
implementers of based IPEd initiatives.

6. Immediate dissemination of and strict compliance

with this Order is directed.

BR. ARMIN A. L STRO

FSC
Secretary

De.pEd Complex, Meralco Avenue, Pasig City 1600 633-7208/633-7228/632-1361 636-4876/637-6209

www.deped . gov. ph Encl..

As stated
References:
DepEd Order Nos.: (62, s. 2011 and 43, s. 2013)

To be indicated in the Perpetual Index

under the following subjects:
CURRICULUM
HUMAN RIGHTS EDUCATION
INDIGENOUS PEOPLES EDUCATION
POLICY
PROGRAMS

SMA, DO Adopting the IPS Education Curriculum Framework

0277/May 14/15, 2015
(Enclosure to DepEd Order No. 32, s. 2015)

INDIGENOUS PEOPLES EDUCATION CURRICULUM FRAMEWORK

I. Historical Context and Process of Framework

Formulation
Culturally rooted and responsive education has been and continues to be a
major concern of indigenous peoples in the country. While gaining ground in
the 1990s at the international level through the global movement for Education
for All (EFA), which identified indigenous peoples as a group whose education
needs have not been adequately responded to, this advocacy has been ongoing
for more than three decades in the Philippines.

Since the early 2000s, indigenous communities with community-based

education programs have been consolidating their efforts and
experiences to inform the implementation of their initiatives and to
collectively approach the Department of Education (DepEd) with a
cohesive voice. l Through conferences and other fora, community-based
implementers affirm that schooling has enabled indigenous learners to
develop competencies needed in responding to the demands of the wider
society. However, they have also consistently shared with DepEd the
following key concerns that the Department should address:

the need to respect and recognize Indigenous Knowledge Systems and

Practices (IKSPs) in school and learning programs; the elimination of
discrimination from peers and teachers because of the learner's cultural
identity;

1
Aside from the consultative workshops organized by the DepEd —
Indigenous Peoples Education Office (IPsEO) for the formulation
of this IPEd Curriculum Framework — namely, the two clusters of
consultative workshops held on March 11-15, 2013 (Los Baños,
Laguna) and March 19-22, 2013 (Davao City); and the national
consultative workshop held on April 23-25, 2013 (Manila) — this
policy document draws from the output of discussions of earlier
civil society-led consultations, such as those organized by the
Episcopal Commission on Indigenous Peoples (ECIP). The ECIP held
regional consultations covering Luzon, Visayas, and Mindanao
from 2004 to 2006, the outputs of which were consolidated at two
National Conventions on IPEd held in 2006 and 2007. The
conclusions of the forum "Developing a Culturally Appropriate
Education System for Filipino Indigenous Peoples towards
Sustainable Development" held at the University of the
Philippines, Diliman on December 9-10, 2004 have likewise served
as a reference.
The consultations organized by DepEd for the formulation of the
National IPEd Policy Framework (adopted through DepEd Order No.
62, s. 2011) have also provided bases for the content of this
IPEd Curriculum Framework. These consultations consist of the
following: a) Conference Workshop on the Development of a

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National Policy Framework on IPEd, Tagaytay City (July 22-24,
2008); b) Regional Validation Workshop of the Draft National
Policy Framework on IPEd (Luzon and Visayas), Baguio City
(February 7-9, 2010); c) Regional Validation Workshop of the
Draft National Policy Framework on IPEd (Mindanao), Davao City
(February 15-17, 2010); and d) National Validation Workshop of
the Draft National Policy Framework on IPEd, Tagaytay City
(March 17-19, 2010).
the need for teachers serving in indigenous communities to be adequately
oriented and trained so that indigenous cultures are appreciated and
indigenous cultural practices and values are not discriminated as
"backward", "inferior", "invalid", or "primitive"; the need to promote
respect and due regard for the inherent meanings and purposes of indigenous
cultural expressions — such as dances, chants, instruments, and attire, to
name a few so that these are not misused/ misrepresented in school programs
and learning-related activities; 1and ensuring that learning programs
promote among learners an affirmation and sense of indigenous cultural
identity that sustain inter-generational relationships and cultural
integrity in the community.

In summary, these concerns highlight the need for DepEd to systematically and
comprehensively respond to the specific learning context of indigenous
communities, in accordance to their educational vision and aspirations.

For the past two decades, the country has seen the rise of community-based
education initiatives that have been designed and implemented to respond to
the strong need for culturally appropriate education that will help indigenous
learners complete basic education. While expressed and organized in a variety
of ways, their common objectives are to provide an education that enables
indigenous learners to be rooted in their indigenous identity, culture, and
community while navigating through the demands of interacting with the wider
Philippine society. In recent years, these efforts have collectively been
called "IP Education." These developments also encouraged initiatives within
the Department but were mostly limited to the local level.

In response to this growing demand and as a result of successive dialogues and

consultations in the past decade, the DepEd adopted the National Indigenous
Peoples Education Framework (Department Order No. 62, s. 2011 or more
popularly known as "D062"). The said policy framework recognizes that access
to basic education is an enabling right "for IPS to claim their other rights,
exercise selfdetermination, and expand the choices available to them." It
seeks to promote an education that "removes barriers to their meaningful
participation in the different levels and spheres of society and empowers them
to exercise their rights and duties as Filipino citizens." D062 provides a
basis for the ongoing dialogue of DepEd with indigenous communities in the
furtherance of this right and the national implementation of the Department's
Indigenous Peoples Education (IPEd) Program.

One of the major concerns that emerged out of the

recent dialogues between DepEd and indigenous
communities is curriculum development, a fundamental
component of education management. For all community-

1 This is directly addressed by DepEd Order No. 51, s. 2014

(Guidelines on the Conduct of Activities and Use of Materials
Involving Aspects of Indigenous Peoples Culture).
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based implementers of IPEd, curriculum development is
a key arena in and through which the
community's aspirations and views regarding education are and can be
articulated. Through effective curriculum design, IKSPs can be transmitted to
indigenous learners as they learn both community-based competencies and other
competencies needed in engaging the wider society. Indigenous learning systems
(ILS) on the other hand, when tapped in the teaching-learning process of the
curriculum, enrich the ways by which curriculum content is taught, allowing
for the development of various learning styles of learners.

For DepEd, policy directives on curriculum development will be a helpful guide

in actualizing the objectives of the IPEd Program, especially at the school-
level. The recognition of IKSPs and ILS is not only in response to the right
of indigenous learners to learn their own culture and learning systems, but
also in enriching the Philippine education system.

It is in response to the need for guidance on curriculum development

for IPEd that the IPEd Curriculum Framework was forrnulated.

Recognizing that previous efforts, both community-based and within the DepEd,
have much to share in terms of experiences, insights, and learnings on
curriculum development for IPEd, the formulation of the IPEd Curriculum
Framework went through a consultative and participatory process, facilitated
by the DepEd Indigenous Peoples Education Office (IPsEO). Various IPEd
schools and programs in different parts of the country were visited and in-
depth discussions were conducted with the school/ program heads, parents,
elders, community leaders, teachers, and students. Their experiences and
recommendations regarding the implementation of IPEd efforts were gathered and
consolidated, and served as initial bases for a draft curriculum framework.

The draft IPEd Curriculum Framework underwent a series of consultations that

culminated in a national validation process (2013) involving representatives
from indigenous communities and support groups, including DepEd Regional and
Division IPEd Focal Persons. Areas of collaboration and engagement to further
strengthen IPEd initiatives were also identified.

Il. Policy Context

The adoption of this IPEd Curriculum Framework is in pursuit of the National
IPEd Policy Framework, which is anchored on the relevant provisions of the
Philippine Constitution (1987) on encouraging indigenous learning systems
(Article 14, Section 2.4) and recognizing, respecting, and protecting the
rights of indigenous communities to preserve and develop their cultures,
traditions, and institutions (Article 14, Section 17); and the Indigenous
Peoples Rights Act of 1997 (IPRA) (Republic Act No. 8371 [RA 8371]), which
mandates the State to "provide equal access to various cultural opportunities
to indigenous cultural communities/ indigenous peoples through the educational
system without prejudice to their right to establish and control their
educational systems and institutions by providing education in their own
language, in a manner appropriate to their cultural methods of teaching and
learning' (Section 30). It is also consistent with the United Nations
Declaration on the Rights of Indigenous Peoples (UNDRIP) (2007), among other
relevant international human rights laws and instruments, which stipulates
that indigenous peoples "have the right to establish and control their
educational systems and institutions" (Article 14.1) and that the State

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"shall, in conjunction with indigenous peoples, take effective measures, in
order for indigenous individuals, particularly children, including those
living outside their communities, to have access, when possible, to an
education in their own culture and provided in their own language" (Article
14. 3).

The intent of the IPEd Curriculum Framework is aligned with the fundamental
policy in the Governance of Basic Education Act of 2001 (Republic Act No.
9155) that mandates DepEd to "ensure that the values, needs and aspirations of
a school community are reflected in the program of education" and that
"Is]chools and learning centers shall be empowered to make decisions on what
is best for the learners they serve" (Section 2).

As a vital dimension of education, culture is recognized and highlighted in

The Enhanced Basic Education Act of 2013 (Republic Act No. 10533 [RA 10533]),
which declares that the State shall "Im]ake education learner-oriented and
responsive to the needs, cognitive and cultural capacity, the circumstances
and diversity of learners, schools and communities through the appropriate
languages of teaching and learning, including mother tongue as a learning
resource" (Section 2(c)).

The Enhanced Basic Education Act (Section 5) further stipulates that the basic
education curriculum shall be: learner-centered, inclusive, relevant,
responsive, culture-sensitive, contextualized, and flexible enough to enable
and allow schools to localize, indigenize and enhance the same based on their
respective educational and social contexts. The use of "pedagogical approaches
that are constructivist, inquiry-based, reflective, collaborative,
integrative" is likewise mandated. These standards and principles guide the
efforts of DepEd in maintaining a basic education system that is inclusive,
equitable, and culture-based.

For indigenous communities, culture-based education would mean one that is

grounded in the context of their community life, recognizes their IKSPs, and
is inclusive of their cultural perspectives. These are foundational to the
National IPEd Policy Framework which recognizes that understanding and
appreciating culture is vital to the education of indigenous communities, and
thus, the adoption of "appropriate basic education content, and
assessment through the integration of Indigenous Knowledge Systems and
Practices (IKSPs) in all learning areas and processes" (D062, Section 15(b)).
At present, the IPEd Program of DepEd is mandated to pursue action to realize
the intent of the said policy framework, which provides guidance on the
implementation of the K to 12 Basic Education Curriculum as appropriate in the
context of indigenous communities. In this respect, for schools and learning
programs in indigenous communities or with indigenous learners, "K to 12 is
IPEd", as guided by D062.

The Implementing Rules and Regulations (IRR) of RA 10533 further specifies

that IPEd is an integral part of the inclusiveness of the enhanced basic
education. It is defined as a program that "supports education initiatives
undertaken through formal, non-formal, and informal modalities with emphasis
on any of, but not limited to, these key areas: Indigenous Knowledge Systems
and Practices and community history; indigenous languages; Indigenous Learning
System (ILS) and community life cycle-based curriculum and assessment;
educational goals, aspirations, and competencies specific to the indigenous
cultural community (ICC); engagement of elders and other community members in
the teaching-learning process, assessment, and management of the initiative;
recognition and continuing practice of the community's ILS; and the rights and
responsibilities of ICCs" (Section 8.4).

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Within this policy context, the IPEd Curriculum Framework seeks to fulfill the
mandate to implement an enhanced basic education curriculum, one that is
culture-sensitive and responsive, specifically for schools with indigenous
learners and in indigenous communities.

Ill. Key Concepts

The following key concepts are used in the IPEd Curriculum Frarnework:

• Ancestral Domain (AD) refers to "all areas generally belonging to

ICCs/IPs comprising lands, inland waters, coastal areas, and natural
resources therein, held under a claim of ownership, occupied or
possessed by ICCs/IPs, themselves or through their ancestors, communally
or individually since time immemorial, continuously to the present
except when interrupted by war, force majeure or displacement by force,
deceit, stealth or as a consequence of government projects or any other
voluntary dealings entered into by government and private
individuals/corporations, and which are necessary to ensure their
economic, social and cultural welfare. It shall include ancestral land,
forests, pasture, residential, agricultural, and other lands
individually owned whether alienable and disposable or otherwise,
hunting grounds, burial grounds, worship areas, bodies of water, mineral
and other natural resources, and lands which may no longer be
exclusively occupied by ICCs/IPs but from which they traditionally had
access to for their subsistence and traditional activities, particularly
the home ranges of ICCs/IPs who are still nomadic and/or shifting
cultivators" (Section 3(a), RA 8371).

"Ancestral lands/domains shall include such concepts of

territories which cover not only the physical environment but
the total environment including the spiritual and cultural bonds
to the areas which the ICCs/IPs possess, occupy and use and to
which they have claims of ownership" (Section 4, RA 8371).

The Ancestral Domain, as defined, encompasses the spiritual and

cultural bonds with the physical territory. It serves as the foundation
of the indigenous peoples' knowledge systems and practices, as well as
their spiritual relations. These spiritual and cultural bonds are
manifested in the community's IKSPs and ILS which they continue to
practice even when the community has moved to another geographical
location for whatever reason.

• Contextualization refers to the educational

process of relating the curriculum to a
particular setting, situation or area of
application to make the competencies relevant,
meaningful, and useful to all learners.

The degree of contextualization may be described

and distinguished into the following:

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Localization refers to the process of relating
learning content specified in the curriculum to
local information and materials in the
learners' community.

Indigenization refers to the process of enhancing curriculum

competencies, education resources, and teaching-learning processes
in relation to the bio-geographical, historical, and socio-cultural
context of the learners' community. Indigenization may also involve
the enhancement of the curriculum framework, curriculum design, and
learning standards of subject areas, guided by the standards and
principles adhered to in the national curriculum.

In the context of IPEd, indigenization specifically refers to the

process of interfacing the national formal education curriculum and
Alternative Learning System (ALS) curriculum with IKSPs and ILS.
This process includes, but is not limited to, the following:

a) planning for and developing a curriculum based on the directions

set by the indigenous community, reflective of the interface
between the community's IKSPs and ILS with the national
curriculum;
b) highlighting the worldview and perspective of the community in
the enhancement of the framework and curriculum design of subject
areas and learning strands;
c) recognizing and including the community's context and values in
the content and performance standards, and competencies;
d) recognizing and maximizing the IKSPs and its elements (e.g.
technologies, practices) as prior knowledge and context which the
subject areas, learning strands, competencies, and content of the
national curriculum can build upon;
e) enhancing the national curriculum in relation
to the community life cycle while recognizing
appropriate scope and sequence of
competencies;
t) inter-relating the competencies specified in the national curriculum with community
competencies in enhancing the curriculum and the teaching-learning process;
g) integrative teaching of subjects towards 21 st century skills so that
they relate to IKSPs and its elements (e.g., technologies, practices),
and relevant to the learner's culture;
h) recognizing and including the community's teaching-learning approaches and methods, and
methods of assessment in the teaching-learning process;
i) recognizing the community as the wider space, environment, and resource for learning;
j) involving culture bearers and/or IKSP holders as co-facilitators in the teaching-learning process;
k) incorporating the community's narratives of local and national history, and contemporary issues
and concerns confronted by indigenous peoples;
l) designing the senior high school curriculum to be responsive and suited to the needs, concerns,
and aspirations of the community.

(Examples of localization and indigenization of the curriculum as defined are provided in the Annex.)

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Indigenous Peoples/ Indigenous Cultural Community (IP/ICC) refers to "a group of people or homogenous
societies identified by self-ascription and ascription by others, who have continuously lived as organized
community on communally bounded and defined territory, and who have, under claims of ownership since
time immemorial, occupied, possessed and utilized such territories, sharing common bonds of language,
customs, tradition and other distinctive cultural traits, or who have, through resistance to political, social
and cultural inroads of colonization, non-indigenous religions and culture, became historically
differentiated from the majority of Filipinos. IP/ICC shall likewise include peoples who are regarded as
indigenous on account of their descent from the populations which inhabited the country, at the time of
conquest or colonization, or at the time of inroads of non-indigenous religions and cultures, or the
establishment of present state boundaries, 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" (Section 3(h), RA 8371).

Indigenous socio-cultural institutions include the intellectual, spiritual,

and social dimensions of a culture that are interlinked and practiced as one
integral system. The intellectual dimension pertains to the promotion of
important values for the common good and the transmission of
accumulated knowledge to the younger generation; the spiritual dimension
refers to the inherent web of relationships that promote the well-being of
the whole ancestral domain as expressed in rituals, beliefs, and practices;
the social
dimension refers to traditional practices, values, and
principles that are important to indigenous
communities for their collective survival, one example
of which is the principle of collective work,
cooperation, and mutual assistance among community
members — this enables them to be more resilient as
they collectively address their issues and define
their coping mechanisms.

Indigenous Knowledge Systems and Practices (IKSPs) are systems,

institutions, mechanisms, and technologies comprising a unique
body of knowledge evolved through time that embody patterns of
relationships between and among peoples, their lands and
resource environment (Section 6(f), National Commission on
Indigenous Peoples Administrative Order No. 1,
s. 2012, The Indigenous Knowledge Systems and Practices (IKSPs)
and Customary Laws (CLs) Research and Documentation Guidelines
of 2012).

Indigenous Learning System (ILS) refers to the ICC's system of educating

succeeding generations of youth into their community's cultural system,
including IKSPs. While labeled today as an informal modality of
education, an ILS also has a curriculum, pedagogical approaches and
teaching strategies, forms of assessment, and mechanisms for management
of the learning process.

Culture bearers are the recognized elders in the community and are
acknowledged repositories of their peoples' history, practices, beliefs,
and knowledge systems having faithfully and truthfully practiced these

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 as taught to them by their own elders. IKSP holders, on the other hand,
are not limited to elders but include leaders and community members
recognized for their expertise on particular IKSPs who are willing to
facilitate the learning of 1KSPs.

IPEd Curriculum is identified broadly in the National IPEd Policy

Framework (DepEd Order No. 62, s. 2011) as appropriate basic education
pedagow, content and assessment through the integration of IKSPs in all
learning areas and processes. It also covers the provision of adequate
and culturally appropriate learning resources and environment.

Rights-based Approach (RBA) is a development framework that highlights

the recognition, promotion, and protection of rights as the basis for
all development initiatives. It focuses on people empowerment through
the introduction and use of the concept of rights as legal entitlements
of the people and legal obligations of the government to its people. The
National IPEd Policy Framework subscribes to this approach. Hence, the
IPEd Program is undertaken because indigenous communities have the right
to an education that is appropriate to their culture, aspirations, and
needs.

Rights-holders, as defined in the RBA within the context of the IPEd

Program, refer to the indigenous peoples who possess rights which
include the right to culturally appropriate and responsive
education. As rights-holders, they have the responsibility to
claim/exercise rights, defend their rights, hold the duty-bearer
accountable, and respect the rights of others.

Duty-bearers, as defined in the RBA, are those with the obligation

to protect, promote, and meet the rights of the citizenry. For the
IPEd Program, DepEd is the duty-bearer.

IV. Philosophy
The K to 12 Basic Education Curriculum centers on the learner, particularly on
being and becoming a whole person equipped with 21 st century skills for
lifelong learning and leading a productive and full life. Recognizing the
diversity of learners, the curriculum seeks to be inclusive. This is
actualized through the implementation of programs that are meant to "address
the physical, intellectual, psychosocial, and cultural needs of learners"
(Section 8, IRR of RA 10533). The emphasis on the inclusiveness of enhanced
basic education is linked to the understanding that responding to the
physical, intellectual, psychosocial, and cultural needs of learners is
fundamental to their being and becoming whole persons.

For indigenous learners, the cultural dimension is of primary importance in

making their education meaningful and relevant. Culture is the collective
expression of indigenous communities of their IKSPs passed on from one
generation to another through their respective ILS. The ILS of the community
has been the educational process and structure by which the teaching and
learning of IKSPs have been developed, maintained, and enriched. IKSPs, on the
other hand, is the body of knowledge developed and organized by the community
across generations, and since this is at the core of their way of life, it is
foundational to the community's sense of collective and individual identity.
In contemporary times, IKSPs are considered by indigenous communities as their

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collective prior knowledge before the introduction of the formal education
system. IKSPs and ILS are therefore essential to the sense of personhood and
development of indigenous learners.

The DepEd recognizes the central importance of IKSPs and ILS for indigenous
learners. Their recognition in the basic education system has been
institutionalized through the adoption of the National IPEd Policy Framework,
which states that the Department shall "give due recognition to and promote
the sustainability of indigenous learning systems" and "adopt appropriate
basic education content and assessment through the integration of
[IKSPs] in all learning areas and processes" (Section 15(b)). This recognition
and inclusion of IKSPs and ILS will pave the way for the "provision of
universal and equitable access of all IPS to quality and relevant basic
education services towards functional literacy for all" (Section 15(a)). At
the national level, the recognition and inclusion of IKSPs, ILS, and the

history of indigenous communities in the curriculum

will promote greater awareness and appreciation of
indigenous peoples in the country and will hopefully
contribute to the eradication of "all forms of
discrimination against IPS in the entire Philippine
education system" (Section 15(g)).
While indigenous communities reiterate the central importance of their
IKSPs and ILS in the education of indigenous youth today, learning
about and from other education systems is also deemed essential to be
able to navigate the realities of contemporary times. Competencies
outside the scope of IKSPs that will enable indigenous peoples,
collectively and individually, to negotiate the issues and concerns
they face, need to be learned for communities to chart their
development path and actualize their right to self-determination. The
needed interface between IKSPs and competencies in the national
curriculum should be determined at the local level in the spirit of
dialogue.

While specific education programs and interventions for indigenous learners

may vary due to the local situation, the following have been shared by
indigenous communities as important features of an education program or
initiative to ensure that it is responsive to their aspirations and needs:

rooted and contextualized in the ancestral domain; responsive to the

collective aspirations of communities for selfdetermination, and the
recognition, promotion, and protection of their rights; inclusive of the
community's worldview, history, spirituality, IKSPs, and language; and,
affirms the primary role of the community's IKSP holders and culture
bearers in the teaching-learning process.

With the end goal of developing succeeding generations of indigenous peoples

who will continue to assert their right to self-determination as they
constructively engage the broader society, the education program or initiative
should be designed to include the following purposes:

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 nurture the sense of identity and sense of self of
the indigenous learners leading to positive self-
esteem and a sense of belonging to their cultural
community and heritage; enable the indigenous
learners to take on the responsibility of valuing,
protecting, and developing their ancestral domain;
prepare indigenous learners for their role as future
elders, leaders, and IKSP holders of their
communities; and, develop the competencies needed
by indigenous learners to contribute to their
community's cultural integrity as they continue to
interact with other cultures, peoples, and
identities.
V. Key Dimensions of the Indigenous Peoples Education
Curriculum Framework
A. Foundational Dynamics

Inherent to the IPEd Curriculum Framework are foundational dynamics

within which the elements of an IPEd Curriculum need to be understood
to be effectively implemented. This section discusses the foundational
dynamics that need to permeate the implementation of an IPEd
Curriculum: community engagement and the interface of ILS and the
national education system.

1) Community Engagement. The thrust of the enhanced basic education

program to pursue culture-based education is anchored on DepEd's ongoing
efforts to make basic education relevant and responsive to the needs and
realities of the country's learners. Culture is a community dynamic — a
community's way of life continuously evolving as generation after
generation responds to challenges encountered, needs that arise, and
aspirations articulated by the community. Thus, through its network of
public schools, learning centers, education managers, and teachers,
DepEd's efforts for its curriculum to be culture-based and
contextualized will require interacting with this dynamic so that
culture becomes one foundational basis for curriculum development and
school/ learning program management.

Giving due recognition to the cultural dimension becomes all the more
fundarnental for indigenous communities who have been clamoring for a
culturally responsive education — one "that is responsive to their
context, respects their identities, and promotes the value of their
traditional knowledge, skills, and other aspect of their cultural
heritage" (D062, Section 3). The advocacy for such an education is
premised on the recognition of the rights of indigenous peoples to
practice, protect and promote their culture and to have an education
that enables their "meaningful participation in the different levels and
spheres of society and empowers them to exercise their rights and duties
as Filipino citizens" (D062, Section 3).

Since culture is an organic dynamic and continuously evolves, developing

a culturally responsive education is necessarily an evolving process. It

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 can only materialize through an institutionalized partnership and a
continuing dialogue between DepEd and the community. In the case of
indigenous communities, this effort will also demand that DepEd learns
to work with realities that are inherent to an indigenous community —
the ancestral domain, customary governance structures, IKSPs, and ILS.

This dynamic of sustained partnership and dialogue on IPEd

between DepEd and indigenous communities is what is termed in the
IPEd Program as community engagement.

Community engagement is thus essential for IPEd to be truly

sustainable, with the indigenous community sharing its IKSPs and ILS in
the spirit of partnership and thereby enriching the curriculum's
context, content, and form. Community engagement processes actualize
the principles of schoolbased management (SBM) in the context of
schools with indigenous learners. Through this, the curriculum becomes
truly culture-based, culturally appropriate and responsive. Community
engagement also ensures that the foundational principles of the IPEd
Program (i.e., inclusion, participation, and empowerment) are upheld
and safeguarded.

2) Interface of Indigenous Learning Systems and the National Education

System. The resulting IPEd curriculum generated by the partnership and
dialogue between DepEd and indigenous communities will necessarily have
to be formulated at the community level, given the different cultures
and contexts of ICCs in the country. This is also in line with the
principles and standards of the K to 12 curriculum, which specify that
the curriculum bé contextualized, localized, and indigenized at the
school-level based on the community's context.

Formulating the IPEd curriculum at the community level is

premised on the process of interface between the ILS of the
community and the national education system's curriculum. While
curriculum development is strongly encouraged by D062 to be the
"integration of Indigenous Knowledge Systems and Practices
(IKSPs) in all learning areas and processes", the scope of
integration and indigenization will be determined by DepEd
together with the community. Both parties will have to
understand each other's systems and give direction to the
process of interface necessary for an IPEd curriculum to be
formulated.

For curriculum development, the points of interface

are at two levels: the level of perspective and the
level of policy.

The points of interface at the level of perspective

are provided by the following:

the recognition by both parties of the rights of indigenous

communities to practice, promote, and develop their culture,
IKSPs, and ILS. While each party may have a system of education,
both parties uphold the right of indigenous communities to
cultural integrity. Cultural integrity is upheld through

Page 11 of 61
 interface manifested in the inclusion of IKSPs and ILS in the
national education system; the recognition by both parties of
the right of indigenous communities to participate in national
development. Both DepEd and indigenous communities appreciate the
role of indigenous peoples in nationbuilding, thus the need for
culturally responsive education that will enable them to be
active participants in the life of our nation.

These points of interface in terms of perspective provide the basis for developing
an IPEd Curriculum.

At the level of policy, several provisions of the National IPEd Policy Framework
provide the specific points of interface between the national education system
and ILS, and give direction to the development of an IPEd curriculum:

The principles of inclusion, participation, and empowerment highlight how the indigenous
community's worldview, perspectives, ILS, and IKSPs are now recognized as part of the national
education system; The policy statement on access to culturally responsive education highlights
the cultural dimension that both the K to 12 curriculum and ILS give premium to;
The policy statement on the integration of IKSPs in all learning areas and processes across grade
levels, including the language/ s of the indigenous community, describes how IKSPs substantiate
and provide context to the K to 12 curriculum competencies; this is seen as contributing to the
eradication of discrimination in the national education system;
The policy statement on culturally appropriate learning resources and environment gives
importance to the role of the community in developing learning resources and recognizes how the
cultural wealth of the community can contribute to the body of learning resources of the national
education system; the protection of the community's intellectual property rights is thus
highlighted, giving premium to the process of consent-seeking; the community's ancestral domain
is also understood to be a learning environment in itself from which learning resources can be
generated;
The policy statement on support for teachers in indigenous peoples areas and involvement of
community members in the teachinglearning process recognizes that expertise can come not only
from the teachers of DepEd but also from the ranks of the community itself, especially IKSP
holders and culture bearers; and,
The policy statement on appropriate institutional systems to support IPEd recognizes that all
systems of DepEd, not just the curriculum. need to be responsive.

Guided by the above points of interface, which are summarized in the

table below, an IPEd curriculum can contribute to revitalizing the
community's practice and development of its collective cognition which,
through the generations, has been instrumental in generating its IKSPs and
collective wisdom.
Points of Interface between
Indigenous Cultural Communities and DepEd on
Curriculum Development
Indigenous
Cultural epEd
Points of Interface
Communities Standpanþ
Standpoint

Page 12 of 61
Indigenous Perspective interface: Formal
Learning Systems education/
Recognition of the rights of school system
indigenous peoples to their culture, and Alternative
IKSPs, and ILS Recognition of the
Learning
right of indigenous peoples to
System
participate in national development
Indigenous Competencies
Knowledge Policy interface: specified in
the curriculum
Systems and
Practices D062 as a policy framework
for education

• Application of the rights-based

approach
• Policy statements of D062
Access to culturally responsive
Consent-giving basic education Government
process partnership
Appropriate content, and
with civil
assessment through the integration society/
of IKSPs in all learning areas and private sector
processes
Culturally appropriate
learning resources and
environment
Appropriate teachers and
involvement of community members in
the teaching-learning process
Appropriate institutional
systems to support the IPEd
curriculum
Eradication of discrimination
The specific expression at the school-community level of these
points of interface in the IPEd Curriculum relies on the
mechanisms for dialogue between DepEd and the indigenous
community, thus the need for community engagement.

At the national level, the effort to interface has

resulted in a nationally consolidated description
of key aspects of the IPEd Curriculum which can
guide community-based as well as institution-
based IPEd initiatives. These are discussed in
the succeeding section.
B. Key Elements of an Indigenous Peoples Education
Curriculum

Page 13 of 61
1) Curriculum design, competencies, and content. Interfacing the national
curriculum with IKSPs and ILS, the design of a culturally appropriate
and responsive curriculum has the following features:

a) Anchors the learning context on the ancestral domain, the

community's worldview, and its indigenous cultural institutions.
The ancestral domain is one of the defining features of
indigenous communities. It is valued not only as source of daily
subsistence but also as manifestation of the intertwining of the
community's cultural, social, and spiritual dimensions. In the
face of displacements and migration, the sense of belongingness
to one's ancestral domain, the deep understanding of the
community's worldview, and the continuing practice of cultural
institutions serve as sources of strength and resilience of
communities.

b) Includes and respects the community's expression of spirituality

as part of the curriculum's context. Central to the worldview and
culture of indigenous communities is a spirituality (i.e.,
expression of relationships in and with the spiritual realm)
which is rooted in the ancestral domain and expressed in their
way of life and relationships. Being integral to community life,
the spiritual dimension in the learning and practice of IKSPs
shall be included and respected.

c) Affirms and strengthens indigenous cultural

identity. The curriculum shall foster in
indigenous learners a deep appreciation of
their cultural identity by strengthening
their relationship to their ancestry,
community history, and way of life. Deeply
cherished values of the community permeate
the learning experience to anchor their sense
of self and identity.

d) Revitalizes, regenerates, strengthens, and

enriches IKSPs, ILS, and indigenous
languages. The curriculum shall recognize
IKSPs as the collective prior knowledge of
indigenous learners. IKSPs in the curriculum
shall contribute to the ongoing transmission
of the community's cultural wealth to
indigenous learners and to their meaningful
practice in contemporary times.
Guided by the community's reflections and educational aspirations,
the curriculum shall facilitate and support the community's
efforts to revitalize and regenerate IKSPs that have become
dormant. Based on the community's suggestions, the curriculum
shall contribute in strengthening and enriching IKSPs by

Page 14 of 61
 incorporating new but culturally appropriate concepts and
learning.

Indigenous ways of teaching and learning as expressed in the

community's ILS shall be incorporated in the teaching-learning
methods employed to foster competencies for both indigenous and
school-based teaching-learning processes.

Continuous dialogue with the community shall guide the implementation of Mother Tongue-
based Multilingual Education (MTB-MLE), sensitive to the community's aspirations for their
local language in relation to the lingua franca and other languages.

e) Emphasizes competencies that are needed to support the

development and protection of the ancestral domain, the vitality of
their culture, and the advancement of indigenous peoples rights and
welfare. The curriculum shall highlight competencies that enable
indigenous learners to participate in community affairs in the
service of developing and protecting their ancestral domain, IKSPs,
and self-governance mechanisms. Competencies needed to discern
matters pertaining to community directions, cultural integrity, and
cultural rights shall be given premium, enabling the community to
exercise their right to self-determination as they interact with other
cultures and the wider society,
These competencies shall promote lifelong learning and may include those which are inherent to
the community's IKSPs and others developed outside the community but are relevant to their
lives.

f) Supports the community's efforts to discern new concepts that

will contribute to the community's cultural integrity while
enabling meaningful relations with the broader society. As
discussed with the community, new concepts and competencies
shall be judiciously introduced, with the effort of linking new
concepts and competencies to the life experience of the
community. Continuing reflection with the community shall
guide the selection of new concepts and competencies and their
introduction to learners.

2) Teaching methodologies and strategies. A culturally appropriate and responsive curriculum employs
teaching methodologies and strategies that strengthen, enrich, and complement the community's indigenous
teachinglearning processes.

a) The spiritual dimension of teaching and learning IKSPs shall be

recognized and included in planning learning activities. The
conduct of rituals related to particular IKSPs to be learned shall be

Page 15 of 61
 the purview of the community, and shall be planned with
community elders.
b) Recognizing that the main transmitters of IKSPs are the culture
bearers and IKSP holders who use appropriate methods and
strategies in teaching these, they shall be active knowledge
managers in the teaching-learning process. In the education
process, the IKSP holders and culture bearers not only provide
and validate information but also facilitate learning. Their
active participation shall ensure that IKSPs are transmitted in
their proper context and meaning, and in a manner appropriate to
the kind of knowledge being taught. Content that are best
implemented by and with the culture bearers and IKSP holders
shall be the community's purview, and the learning process for
content which are linked to community life and culture shall be
designed in consultation with them.

c) Teaching methodologies and strategies inherent to the ILS of the

community shall be given premium to ensure that the learning
styles and processes that indigenous learners are already exposed
to are cultivated and nurtured. The appropriate introduction and
application of teaching methodologies and strategies coming from
outside the community shall be discussed with the community.

3) Learning space and environment. A culturally appropriate and responsive

curriculum recognizes that the ancestral domain where IKSPs are
experienced, lived, and learned is the primary learning environment and
learning space of indigenous learners.

The teaching-learning process shall be designed to maximize the

ancestral domain and the activities of the community as relevant venues
and settings for learning in combination with classroom-based sessions,
fostering among learners the appreciation for and practice of lifelong
learning while deepening their relationship with the ancestral domain.
The guidance of the community shall be sought when designing learning
activities that involve going to particular places in the ancestral
domain to ensure that sacred places are not violated and cultural norms
are observed while going and staying in the learning area.

4) Learning resources. Instructional materials and other learning resources

shall be developed and utilized in line with the described curriculum
content and teaching-learning processes.

a) Culturally generated learning resources are

not limited to artifacts, stories, dances,
songs, musical instruments and the like. The
ancestral domain is, by itself, a source of a
variety of learning resources as well.

b) The language used in instructional materials,

especially for the primary years, which
highlights the use of the mother tongue,

Page 16 of 61
 shall be determined in dialogue with the
community.
c) Cultural sensitivities and protocols (e.g., consent-seeking,
validation) shall be observed in the development and use of
instructional materials and other learning resources, with IKSP
holders and culture bearers being consulted regularly for
guidance.

d) Protocols in the development of learning

resources that are to be published shall be
discussed and agreed upon with the community
to protect the community's intellectual
property rights and in keeping with related
ethical principles and practice.

5) Classroom Assessment. Assessment shall be done utilizing tools

appropriate to the standards, competencies, skills, and concepts being
covered. Their design and use shall address the needs and concerns of
the community and shall be developed with their participation.

a) Community-generated assessment processes that are part of

the community's ILS shall be included in the range of
assessment methods and tools that will be employed to
assess learning. This may include the participation of
community members in the assessment process.

b) The use of other assessment processes generated outside the

community shall consider community values and culture before
administration. These may be modified as needed given cultural
considerations without sacrificing the objective and essence of
the assessment process.

c) Assessment processes shall foster lifelong learning competencies

that include preparation for community responsibilities through
assessment tools and exercises that give premium to the
application of higher order thinking skills and integrative
understanding across subject areas, and the practice of
competencies in actual community and family situations.

VI. Enabling Effective Curriculum Implementation

Effectively implementing a culture-based and culturally responsive curriculum
requires processes and mechanisms to ensure that educational goals and
objectives are attained. These processes and mechanisms shall adhere to the
rights-based approach and the principles of inclusion, participation, and
empowerment that guide the IPEd Program of DepEd.

Page 17 of 61
 General Schema of School-level Implementation of IPEd
Interface of ILS and the
National Education System Alternative Learning System (ALS
IPEd
Framework

Cultural
Standards

Rights-based
Partnership

between
ICCs and
DepEd

Support from External

Stakeholders (LGUs, NGOs, etc.)

Alignment of Elements in the Schema with the Policy Statements of the National IPEd Policy Framework
(DepEd Order No. 62, s. 2011)
Element olicy Statemen
Community Research on AD and IKSPs c
Curriculum Framework for IPEd
Learning Assessment in IPEd
Learning Resources Management and Development System (LRMDS) in IPEd c
AD-based/Culture-responsive SIP
Monitoring and Evaluation in IPEd
Supervision in IPEd
Capacity Building of Teachers and School Heads
Indigenized School Curriculum
Indigenized Teacher's Guides and Production of other Education Resources c
Support from External Stakeholders (LGUs, NGOs, etc.)
To this end, the following enabling mechanisms, processes, and interventions
shall be pursued:

Page 18 of 61
Annex

EXAMPLES OF LOCALIZATION AND INDIGENIZATION OF THE CURRICULUM

This Annex discusses general examples of localization and indigenization, and examples of indigenization in the context of
IPEd.

In some discussions, specific parts of the subject area curriculum guides are cited with a corresponding example of how a
part of the curriculum is enhanced.

Annotations related to the process of localization or indigenization are preceded by the symbol d. Examples are preceded
by the symbol followed by italicized text.

I. Localization

Localization refers to the process of relating learning content specified in the

curriculum to local information and materials in the learners' community.

The process of localization focuses on the enhancement of curriculum content

and is generally the same for all communities in the country.

Examples

1) Translating a story specified in the Teacher's Guide to the locality's language

Translating popular stories (e.g., Si Pagong at si Matsing) which may not

have originated from the learner's community to the local language
2) Using the stories of the learner's local community as a springboard to teach competencies in language subjects

Page 19 of 61
 3) Using local facts as examples for lessons

Local plants as examples for competencies that require discussing plants

Local fauna for competencies that require discussing animals
Names ofpersons commonly used in the locality and local products when formulating problem solving statements
Local practices as examples of technologies discussed in class (e.g., basi-makingfor the technology on
fermentation)

4) Use of local resources as materials for instructional aids

Local plant dye for paints
Parts of local plants (e.g., leaves, bark, fiber) to enhance posters and manipulatives; actual plants or animals as
specimens
Soil, dry leaves, twigs or tree barks for art subjects

Il. Indigenization
Indigenization refers to the process of enhancing curriculum competencies, education resources, and teaching-learning
processes in relation to the bio-geographical, historical, and socio-cultural context of the learners' community.
Indigenization may also involve the enhancement of the curriculum framework, curriculum design, and learning standards
of subject areas, guided by the standards and principles adhered to in the national curriculum.

The process of indigenization is to be undertaken nationwide in both the formal education system and Alternative Learning System (ALS) as a means of enhancing the
various elements of the national curriculum to make it more relevant and responsive to the learners' contexts.

A. General Examples l

Page 20 of 61
 1) Enhancing the curriculum design
a) Kindergarten

More than half of the competencies of the Kindergarten curriculum are not quarter or week-specific to allow
flexibility to enhance the design of the curriculum. These time-flexible competencies can be taught in relation to the
annual or periodic livelihood activities of the community (in the example below, planting season), and in consonance
with community knowledge and skills that children spontaneously learn during these activities. The scheduling of
competencies will also be guided by the learning standards and the needed scope and sequence of competencies.
Examples of Learning Competencies to be Covered During the Quarter (Not in the order in
Community Activity which they are to be taught Code
Planting season (in the Nakagagawa nang may kusa KAKPS-OO-2
First Quarter) Children's chores related to planting which can be demonstrated in
the schoolyard can serve as starting point
Demonstrate movements using different body parts PNEKBS-1c-3

Movements in farmwork can be the starting point of the discussion

1
The examples of indigenization cited in this section may be applied in schools and communities in general, not specifically to indigenous
communities only. Indigenization in the specific context of indigenous communities is discussed in the succeeding section.
This example is based on Name animals PNEKA-1e-1
the assumption that the
community where the school is Learners can be asked to name the animals in the farm
located is agricultural and Talk about one's personal experiences/ narrates events of the day LLKOL-1g-3
children assist in farm
activities. This can be about the child's experience/s in joining the family in
farmwork

Page 21 of 61
 Name common objects/ things in the environment LLKV-OO- 1
Objects/ things seen in the farm can be used as examples and in
exercises
Count forward and backward from memory up to 10 MKC-OO-I
This could be related to counting seeds, family members, farm
animals and other things/ objects in the farm
Use non-standard measuring tools such as feet, hand, piece of string, etc. to measure (size, length, capacity, mass) MKME-OO- 1

The community's measuring system can be used in exercises and

discussions

Observe sunrise and sunset to tell the time of the day PNEKE -00-3
The community's way of telling the time of the day can be the springboard
of discussion
The listed competencies are just examples of competencies that can be related to the community activity and are not
sequenced in the order in which these are to be taken up in class. Highlighted is the possibility of integrating the
timeflexible competencies with the time-indicated competencies in the national curriculum guide in relation to the
community activity. This is an example of enhancing the curriculum design itself, since the integration of competencies
is being done in relation to the community context.
b) Grade 7 Subjects: Art, Music of the Philippines
Foeu¶of the Su ect Areas
Quarter Music
(Music of the Philippines)
First Arts and Crafts of Luzon Music of Luzon (lowlands)
Second Arts and Crafts of MIMAROPA and Visayas Music of Cordillera, Mindoro, Palawan and
Visayas
Third Arts and Crafts of Mindanao Music of Mindanao
Fourth Festivals and Theatrical Forms Philippine Festivals

Page 22 of 61
 An enhancement of the curriculum design can be done by contextualizing the quarterly arrangement in relation to
the region where the school is. The first quarter should be on Art or Music of the Region where the school is,
followed by the other regions in the succeeding quarters. Only the fourth quarter remains as is. There is no
disruption in scope and sequence in this enhancement since each quarter's scope and sequence is not dependent on
the other quarters.

2) Enhancing the learning competencies

Science: Grade 4, Fourth Quarter
Content Content Performance Learning Competency Code
Standards Standards
3. Weather Learners The learners should be 5. Use weather instruments S4ES-1Ve-
able to ... to measure the different 5
2.1 Components demonstrate
of weather weather components
understanding Practice
2.2 Weather 6. Record in a chart the S4ES-1Vf-6
instruments
of . precautionary
measures in weather conditions
2.3 Weather 7. Make simple interpretations S4ES-1Vf-7
Components of planning about the weather as
chart weather using activities recorded on the weather
simple chart
instruments
8. Identify safety precautions S4ES-1Vg-
during different weather 8
conditions
Andi entzation through .0ftÁVå=g ColÅBetencie

Page 23 of 61
 (same) (same)
Additional competencies for a
fishing community:

• Describe the key components of

weather observed by fisherfolk

• Identify what the weather

indicators are for a night good
forfishing and the indicators that
warn against going out to sea
B. Examples in the Context of IPEd

Indigenization in the context of IPEd specifically refers to the process of interfacing the national formal education
curriculum and ALS curriculum with IKSPs and ILS. This process includes, but is not limited to, the following:

a) planning for and developing a curriculum based on the directions set by the indigenous community, reflective of the
interface between the community's IKSPs and ILS with the national curriculum

Indigenous communities may plan and develop their own curriculum featuring a curriculum framework and design that is in accordance with the
community's perspective, worldview, and life cycle without disregarding the content, learning standards and competencies of the national curriculum.
b) highlighting the worldview and perspective of the community in the
enhancement of the framework and curriculum design of subject areas and
learning strands
1) Enhancement of the subject area framework
Araling Panlipunan: Kindergarten to Grade 3

Page 24 of 61
 In Araling Panlipunan, the themes from Kindergarten to Grade 3 have been identified by several indigenous communities as key themes in understanding the
Ancestral Domain. Thus, it is possible for the theme "Ang Lupaing Ninuno at Katutubong Pamayanan" to be a unifying theme from Kindergarten to Grade 3, with the
Ancestral Domain as a key reference point in developing the competencies in these four levels.

Ang bansang Pilipinas

(Grade 4)

Ang mga Lalawigan sa

Aking Rehiyon (Grade 3)

Ang Aking Komunidad

Noon at Ngayon (Grade 2)
Ang Lupaing
Ninuno at
Ako, Ang Aking
Pamilya, at Paaralan Katutubong
(Grade 1)
Pamayanan

Ako at ang aking

kapwa (Kinder)
2) Enhancement of the curriculum design of a subject area

Health: Grade 9, First Quarter, Community and Environmental Health

Content Code
Content
StandarW S andards
Learning Competency
1. Concept of Demonstrates Consistently 1. Defines community and H9CE-1a-8
environmental health

Page 25 of 61
 community and understanding demonstrates 2. Describes a healthy community H9CE-1a-9
environmental of the healthful
health principles in practices to 3. Explains how a healthy H9CE-1b-d-
environment positively 10
2. Prevention and protecting protect the impact the health of people
management of
the environment and communities
environmental
health issues
environment for community 4. Discusses the nature of H9CE-1b-d-
for community wellness environmental issues 11
3. Collective
Action for wellness 5. Analyzes the effects H9CE-1b-d-
12
the of environmental
Environment issues on people's
health
6. Suggests ways to prevent and H9CE-1e-f-
manage environmental health 13
issues

7. Participates in implementing H9CE-1g-h-

an environmental project such 14
as building and maintaining a
school garden or conducting a
war on waste campaign (depends
on feasibility)
The above coverage for Grade 9 -- Health can be discussed and designed with the indigenous community so that the
Ancestral Domain's well-being serves as the underlying theme, with the community's perspectives on health and care
for the environment as the context and content in developing the related competencies.

3) Enhancement of the course design of a core subject in Senior High School

Introduction to the Philosophy of the Human Person: Grade 12

Core Subject Description Overall Standard for Grade 12
An initiation to the activity and process of philosophical The learner should be able to demonstrate a capacity for
reflection as a search for a synoptic vision of life. Topics to critical and analytical reflection from the perspective of a
be discussed include the human experiences of holistic and profound vision for life.

Page 26 of 61
 embodiment, being in the world with others and the
environment, freedom, intersubjectivity, sociality, being
unto death.
If all the learners belong to the same indigenous cultural community (ICC), the subject area program including its framework
can be designed based on the worldview, philosophy, and spirituality of the community itself. The experience of being human is
mediated by culture, thus the topics are culture-laden; its concrete expressions are within a cultural matrix too. Redesigning the
subject area program this way is an example of indigenization by modifying the subject framework itself.

If the learners belong to different cultural backgrounds, the topics can be modified to include their respective
culture's perspective. The enhancement of the design will mainly be in terms of content.
c) recognizing and including the community's context and values in the
content and performance standards, and competencies
Kindergarten — Pagpapaunlad sa Kakayahang Makipamuhay
-Raugnay na Pamantayang Pamanta
Batayan Pangnilalaman ansa Pamantayan sa Pagkatuto Code
Pagganap

Page 27 of 61
Pakikisalamuha Ang bata ay Ang bata ay 5. Naipapakita ang pagmamahal sa KMKPPam-OO-
sa iba bilang nagkakaroon ng nagpapamalas 5
mga kasapi ng mag-anak, sa
kasapi ng pag-unawa sa . . ng
pamilya nakatatanda sa pamamagitan ng:
. 5.1 Pagsunod nang maayos sa mga utos/
(PPam),
paaralan kahilingan
(Para) at Konsepto ng Pagmamalaki at
5.2 Pagmamano/paghalik
komunidad pamilya, kasiyahang
5.3 Paggamit ng magagalang na
(PKom) paaralan at makapagkuwento
komunidad at ng sariling pagbati/pananalita
naimumulat ang karanasan 5.4 Pagsasabi ng mga salitang may
kamalayan sa mga bilang pagmamahal (I love you Papa/
sariling kabahagi ng Mama)
karanasan bilang pamilya, 5.5 Pagsasabi ng "Hindi ko po sinasadya,"
kasapi nito paaralan, at
"Salamat PO," "Walang anurnan," kung
kinakailangan
komunidad na 5.6 Pakikinig sa mungkahi ng mga magulang
kinabibilangan at iba pang kaanak
)ndigenization Can be done by the context and Values of the community

(same) (same) 5.2 Ang pamamaraan ng

pagpapakita ng pagmamahal at
paggalang ay dapat ibatay sa
sañling kultura (maaaring
hindi sa pagmamano o
paghalik)

Page 28 of 61
 5.3 Ang pamamaraan ng paggamit ng
magagalang na pagbati/pananalita ay dapat
ibatay sa sariling kultura (maaaring hindi
sa paggamit ng "PO" at "opo")
5.4 Ang mga salitang nagpapakita ng
pagmamahal ay dapat batay sa sariling
kultura (Maaaring hindi "I love you" ang
pananalita sa ibang kultura, at hindi
Mama/Papa ang tawag sa mga magulang)
5.5 Paggamit ng mga angkop na
pananalita para sa pasasalamat, paghingi
ng paumanhin, o pagbigay-respeto sa
pasasalamat ng iba (maaaring may ibang
paraan ng pagsabi sa mga ito)
Science: Grade 3, Second Quarter
Content Content Standards Performance Standards Learning Competency
3. Living things Learners The learners should be able to ... Compare living with nonliving things S3LT-11e-f-11
demonstrate
3.1 Plants understanding of ... Illustrate the difference
between living and
Characteristics of nonliving things
living and non-
living things

Jndigenization by i din the cónfex¼ÐÐdbV ofth&comrnûhíiý

Page 29 of 61
 Characteristics of Illustrate the difference Compare living with
living and nonliving between living and nonliving nonliving things based on the
things based on the things based on the community's perspective
community's community's perspective
Compare living with
perspective Illustrate the difference nonliving things based on the
Characteristics between living and perspective of Western
of living and nonliving based on the science
nonliving things perspective of Western
based on the science
perspective of
Western science
Edukasyong Pantahanan at Pangkabuhayan: Grade 4, Information Communication and Technology (ICT) and
Entrepreneurship
Pamantayan -sa Pamantayan sa
Nilalaman Pamantayang Pangnilalaman Code
Pagganap Pagkatuto
1. Entrepreneurship Ang mag-aaral ay . Ang mag-aaral ay 1.1 Naipapaliwanag ang EPP41E-Oa-1
kahulugan at
Naipamamalas ang pang-unawa sa Naipapaliwanag ang mga kahalagahan ng
konsepto ng "entrepreneurship" batayang konsepto ng "entrepreneurship"
pagnenegosyo
1.2 Natatalakay ang mga EPP41E-Oa-2
katangian ng isang
entrepreneur

Page 30 of 61
 1.3 Natutukoy ang EPP41E-Ob-3
mga naging
matagumpay na
entrepreneur sa
pamayanan, bansa
at sa ibang bansa

1.4 Natatalakay ang EPP41E-Ob-4

iba't-ibang uri ng
negosyo

ndigenization •byincluding the convext and values of the community

(same) (same) 1.2

Nabibigyan ng
diin ang mga
pagpapahalaga sa
kulturang
kinabibilangan
bilang gabay sa
pagtukoy ng
katangian ng
entrepreneur
Natutukoy ang
mga bagay sa
pamayanan na
hindi dapat
pinagkakakitaan
(dagdag na
pamantayan sa
pagkatu to)

Page 31 of 61
Art: Grade 4, First Quarter
Þntent Content Standards erformance tan ards Learning Competency Code
I. The The learner ... 1. Appreciates A4EL-1a
Elements learner ... the rich
1. Lines Practices variety of culture variety of
2. Color Demonstrates in the community by way of cultural
understanding of
3. Shapes lines, texture
body attire, accessories, communities
and shapes; and religious practices and in the
Il. balance of size lifestyle Philippines
Principle: and repetition of
motifs/ patterns and their
Repetition Creates a unique design of houses, and
through drawing other household objects used by the uniqueness
cultural groups
Ill.
Process:
Drawing Writes a comparative
description of houses and
utensils used by selected
cultural groups from different
provinces
Indigenizatiovthrough integration of and values Of the community should consider the following:

Indigenous communities have expressed concern about the misuse by others of their artistic expressions. Since Grade 4
Art is about the artistic expressions of various cultural communities in the Philippines, including those of
indigenous peoples, it is strongly suggested that the DepEd's Guidelines on the Conduct of Activities and Use of
Materials Involving Aspects of Indigenous Peoples Culture (DepEd Order No. 51, s. 2014) be discussed with the learners
to introduce cultural sensitivity in relation to the above competency.

Art and Music: Grade 7

Page 32 of 61
 Again, DepEd's Guidelines on the Conduct of Activities and Use of Materials Involving Aspects of Indigenous
Peoples Culture (DepEd Order No. 51, s. 2014), may be discussed at the start of the school year since the focus of
Grade 7 Art and Music is the artistic expressions of various cultural communities in the Philippines.

d) recognizing and maximizing the community's IKSPs and its elements (e.g., technologies, practices) as prior
knowledge and context which the subject areas, learning strands, competencies, and content of the national
curriculum can build upon
Mother Tongue: Grade 1
Among the Hanunuo and Buhid of Mindoro, and the Pala'wan and Tagbanua of Palawan, Mother Tongue-based
Multilingual Education (MTB-MLE) may involve learning to read and write in their own script first before learning
the Roman script.

Example: Hanunuo Manwan Syllabic Script

MANGYAN SYLLABIC SCRIPT

Rol
Refl u

Use this symbol cut-off the vowel •a' Example:

MANGYAN = Ma-nga-ya-na

Page 33 of 61
 Courtesy of Mangyan Heritage Center
Edukasyon sa Pagpapakatao: Grade 4 onwards

From Grade 4 onwards, the curriculum becomes more explicit in introducing concepts related to the development
of conscience, ethics, morals, values, and virtues. In a school with indigenous learners coming from the same
indigenous community, it is possible to enhance the curriculum such that the reference point in manifesting the
competencies is the community's worldview, philosophy, and spirituality, which will include the community's own
articulation of conscience, ethics, morals, values and virtues.

Edukasyong Pantahanan at Pangkabuhayan: Grade 5, Agriculture

Pamantayang Pamantayan sa Pamantayan sa
.Nilalaman Pangnilaiaman Pagganap Code
Pagkatuto
1. Pagtatanim ng Ang mag-aaral ay Ang mag-aaral 1.1 Natatalakay EPP5AG-Oa-1
halamang ay ... ang pakinabang
gulay Naipamamalas ang sa pagtatanim
pangunawa sa panimulang Naisasagawa nang ng halamang
kaalaman at kasanayan maayos ang gulay sa
sa pagtatanim ng gulay pagtatanim, sarili,
at ang maitutulong nito pagaani, at pamilya, at
sa pagunlad ng pagsasapamilihan pamayanan
pamumuhay ng gulay sa 1.2 Nakapagsasagawa ng EPP5AG-Oa-2
masistemang survey upang
paraan malaman ang mga
halamang gulay na
maaaring itanim

1.3 Naipakikita ang EPP5AG-Ob-3

mga pamamaraan sa
pagtatanim ng gulay

1.4 Nakagagawa ng EPP5AG-Ob-

abonong organiko 4

Page 34 of 61
 1.5 Naisasagawa ang EPP5AG-Oc-5
masistemang
pangangalaga ng
tanim ng mga gulay

1.6 Naisasagawa ang EPP5AG-Oc-6

masistemang pagsugpo
ng peste at kulisap
ng mga halaman

1.7 Naipapakita ang EPP5AG-Od-

masistemang pag-aani 7
ng tanim

Indigenizaiion by Fecognizingand rnaxmlzing the community's IKSPs as prior knowledge and context
which the subject areas, competencies, ana •contenâbi the national curnculum can build upon
(same) (same) 1.1 ituro ang
pamantayang ito
na nagsisimula sa
kaalaman ng mag-
aaral mula sa
pamayanan tungkol
sa pakinabang sa
pagtatanim
1.3 unahin ang
pagtatalakay sa
mga kaalaman ng
pamayanan tungkol
sa mga pamamaraan
ng pagtatanim,
bago ang mga
dagdag pang

Page 35 of 61
kaalaman

1.4 unahin ang

pagtalakay sa mga
kaalaman ng pamayanan
tungkol sa paggawa ng
patabang organiko bago
ang mga dagdag pang
pamamaraan
1.5 unahin ang
pagtalakay sa mga
kaalaman ng pamayanan
tungkol sa pangangalaga
ng tanim bago ang mga
dagdag pang pamamaraan
1.6 unahin ang
pagtalakay sa mga
kaalaman ng pamayanan
tungkol sa pagsugpo ng
peste bago ang mga
dagdag pang pamamaraan
1.7 unahin ang
pagtalakay sa mga
kaalaman ng pamayanan
tungkol sa pag-aani bago
ang mga dagdag pang
pamamaraan

Page 36 of 61
 Introduction to World Religions and Belief Systems: Grade 12
Core Subject Description: The course explores the main tenets and practices of major world religions: Judaism, Christianity, Islam, Hinduism, Theravada Buddhism,
Mahayana Buddhism, Confucianism, Taoism and Shintoism. It aims to help learners understand the historical contexts of nine religions, appreciate their uniqueness and
similarities and promote mutual understanding among believers of different faiths. They are expected to demonstrate understanding and appreciation of one's faith and that
of others.

In a class with indigenous learners, indigenous spiritual traditions 2 should be included. This will provide the learners an understanding of the origins, evolution, and
continuing practices of their own spiritual tradition and its relationship with other religions and belief systems.

Additional Examples of Enhanced Learning Competencies from Various Subject Areas

Below is a list of competencies from various subject areas that can be related to the community's IKSPs, practices
and/or technologies as prior knowledge and context which the competencies can build upon.
Learning Competency Community Context
Math: Grade 2, Third Quarter M2GE-111g-6

• Constructs squares, rectangles, triangles, circles, half-

circles, and quarter circles using cut-outs and square grids Making small pens for animals (rectangles)
House-building (square, rectangle and triangle)
Cutting in half circularfruits (circle and half-circle)

Learning Competency de Community Context

2 This is also referred to in various literature as "Tribal Religion," "Primal Religion," or "Indigenous Belief Systems (IBS)."

Page 37 of 61
Music: Grade 4, Third Quarter MU4TB-111f-h-4

• Classifies the various musical instruments as: string,

woodwind, brass wind, percussion
Indigenous communities have musical instruments
that fall under these categories. These can be used as
the first examples to be classified before discussing
other instruments that were introduced to the
community or are found in other cultural communities.
Health: Grade 4, Third Quarter Some indigenous communities still actively use
herbal medicines based on their IKSPs. The learning of
• Describes uses of medicines these competencies can build upon their IKSPs as prior
knowledge which the learners know about and can share
• Describes ways on how medicines are misused and H4S-111a-1 with the class.
abused H4S-111c-d-3
• Describes the potential dangers associated with
medicine misuse and abuse H4S-111d-e-4

• Describes the proper use of medicines H4S-111f-g-5

Math: Grade 5, Second Quarter Carrying ofproducts using a balance pole

• Expresses ratio using either the colon or M5NS-11h-123
fraction

Horticulture: Grade 7/8

Indigenous communities have their own
L02. Interpret irrigation plans and designs TLE-AFHC7 /
81D-Og-2 irrigation systems and the principles and designs of
these systems can be used as a starting point or
motivation in discussing the topic.

Page 38 of 61
 Learning Competency Community Context
Araling Panlipunan: Grade 9, First AP9MKE-1a-1
Quarter
• Nailalapat ang kahulugan ng ekonomiks sa pang-araw-
araw na pamumuhay bilang isang mag-aaral, at
Ang mga katutubong pamayanan ay may sariling
kasapi ng pamilya at lipunan pananaw sa ekonomiya. Ito ay maaaring talakayin
bago ang mga konsepto ng kakapusan, "supply and
demand," at iba pang kaugnay na mga konsepto.
Health: Grade 10, First Quarter HlOCH-1d-25

• Explains the different kinds of

Some indigenous communities still maintain their
complementary and alternative health care health knowledge systems. This is an example of a
modalities modality of alternative health care that can be
discussed prior to other modalities.
Horticulture: Grade 10 Indigenous knowledge and practices about pest
management can be used as starting points in
LOI. Maintain growth of vegetables TLE- discussing the topic.
AFHCIOPVIVa-
1.4 Determine control measures on specific pests and j-1
diseases

Core Subject: Earth and Life Sciences,

Grade 11/12
Using hazard maps, identify areas prone to hazards Some indigenous communities have stories about
Sll/ 12ES-1f31
brought about by earthquakes, volcanic eruptions and natural calamities and hazards that have occurred decades
landslides or even a century back, and areas in the community prone
to hazards. This information can be used as prior
knowledge for this competency.

Page 39 of 61
 Learning Competenc Code Community Context
DRRI 1/ 12-1ab-5
Core Subject: Disaster Readiness and Risk
Reduction, Grade 11/ 12
• Identify areas/ locations exposed to hazards that may lead to
disasters Some indigenous communities have stories about
natural calamities and hazards that have occurred decades
or even a century back, and areas in the community prone
to hazards. This information can be used as prior
knowledge for this competency.
e) enhancing the national curriculum in relation to the community life cycle while recognizing appropriate scope
and sequence of competencies
Below is a sample of a curriculum enhancement initiated by the DepEd Division of Apayao in the Cordillera
Administrative Region for Isnag learners. The table3 below shows several Isnag community activities for the month of
June; these activities revolve around their IKSPs. The chart links the competencies of the subject areas with these
community activities and serves as a guide for the teacher in planning lessons. By linking competencies in the national
curriculum with community activities, the learners go through the teaching-learning process that is a continuing spiral
between the community with its IKSPs and the school. The linking process also mutually enhances the learning
competencies and the community's IKSPs.

3 This table is based on the collaborative work of the following schools in Apayao: Cagandungan Primary School (Luna), Upper Swan Primary School (Pudtol), Mataguisi
Elementary School (Pudtol), Pedro Bunot Central School (Calanasan), Butao Elementary School (Calanasan) Namaltugan Elementary School (Calanasan), Binuan Elementary
School (Kabugao), and Cabetayan Elementary School (Kabugao).

Page 40 of 61
 Subjects4gea an"earning Competencies for the Month of June
[Araling Edukas on sa Mother Physical
Math Health 9Pan11punan Tongue Music Education Art I
Activities (June) 3 Tagpapakatao
Dawdawat refers to Visualizes Distinguishes Nasasabi ang Nakikilala ang Talks about Identifies Describes Tells that art
household activities and healthful sariling gusto, oneself and the the is all around
batayang
and includes represents from less interes, potensyal, one's personal difference different and is created
impormasyon experiences
weaving, numbers healthful food kahinaan, between parts of the by different
tungkol sa (MT IOL-1a-
embroidery, from O to (H IN-Ia-b-l) damdamin/ sound and body and people
100 using a sarili: pangalan, i-
beadmaking, emosyon silence their (AIEL-1a)
preparation of variety of magulang, 1.1)
Tells the (EsPIPKP-1a-b1) accurately movements
herbal medicines, materials kaarawan, edad, through
consequences Uses (MUIRH- Distinguishes
preparation of (M INS-Ia- tirahan, Naisasakilos ang enjoyable
of eating less appropriate 1a1) and identifies
tobacco, 1.1) paaralan, iba sariling kakayahan sa physical the different
healthful expressions
blacksmithing, pang iba't-ibang Relates activities kinds of
Counts the foods pamamaraan orally to
bagmaking, pagkakakilanlan images to (PE IBM- drawings
number of (H IN-1c-d-2) (EsPIPKP-1b-c-2) introduce:
trapmaking, at mga Ia-
objects in a a. Oneself sound and
winemaking, and katangian bilang
given set by b. Family silence
hunting. Pilipino Nakapaglalarawa Observes
ones and tens within a
n ng iba't-ibang c. Fiiends Creates
(MINS-1b- (APINAT-1a-1) rhythmic and sees the
Agbablat is gawain na d. Others shapes by
2.1) pattern using details in a
the weeding Nailalarawan ang maaring (NTIGA-1aæ- different body person's
of the Identifies the pisikal na katangian makasama o 1.1) (MUIRH- parts (PE face/ body
ricefield. number that sa pamamagitan ng makabuti sa Ib2) IBM-Ic-
in a view, to
is one more iba't-ibang kalusugan
Uses vocabulary

or one less malikhaing œfen•ing to people,

Performs be able to
Magdadangay is (EsPIPKP-1d-3) animals, oäects,
show its
from a given pamamaraan echo
the spontaneous (APINAT-1a-2)
instruments,
shape and
creation of number environment clapping
(MINS-1b- (MUIRH-1b texture (A 1
melody to narrate EL-Ib-2)
3) 1.1) 3)
information about
the life of a

3 Apayao Council of Elders for Indigenous Peoples Education. 2014. A Sourcebook of Apayao Lifeways and Worldview.

Page 41 of 61
person and the
story/ origin of a
place.

ject Areas arning ompetencies for the Month of June

9mmunity aling Edukas on sa Mother Physical
Activities (June)4 Health Pagpapakatao Music Art
anlipunam 'Tongue Education
Composes and Nasasabi ang Reads Grade 1 Maintains a Identifies
level words, steady beat
decomposes a different lines,
sariling phrases, and
when chanting,
given number walking, shapes,
(e.g., 5 is 5 pagkakakilanlan sentences with tapping,
appropriate texture used
and O, 4 and sa iba't-ibang clapping, and
by artists in
1, 3 and 2, 2 speed and playing musical
pamamaraan accuracy (MT instruments drawing (A 1
and 3, 1 and 4, (MU 1 RH-1c4)
O and 5)
(APINAT-1b-3) IF-IcIVa-i-1.1) EL-Ic)
(MINS-1c-4)
Nailalarawan ang Uses the Uses different
pansariling terms drawing tools
pangangailangan: referring to or materials—
pagkain, pencil,
conventions
kasuotan at iba crayons, piece
of print of charcoal, a
pa at mithiin para (MTIBPK- stick on
sa Pilipinas 1ac-1.1) different
(APINAT-1b-4) papers,
Browse sinamay,
Natatalakay ang books read leaves, tree
mga pansariling to them bark and other
kagustuhan tulad (MTIATR- local materials
ng: paboritong 1ai-2.1) to create his
kapatid, pagkain, drawing (A 1
kulay, damit, EL-Id)
laruan, at iba pa

Page 42 of 61
 at lugar sa
Pilipinas na
gustong makita
sa malikhaing
pamamaraan
(APINAT-1c-5)
f) inter-relating the competencies specified in the national curriculum with community competencies in enhancing
the curriculum and the teaching-learning process
Below are examples of competencies in the national curriculum that have counterpart competencies in some indigenous communities. In such cases, the
existing practice of the community competency can be the manifestation or illustration of the competency in the national curriculum itself.
Learning Competenc
(National Curriculum Code Community Competency
Al PL-11f
Art: Grade 1, First Quarter
Uses his creativity to create paints from nature
and found materials, and brushes from twigs, Creates paints from the berries, roots, and
cloth and other materials leaves of selected plants, and brushes from
materials found in the community
Math: Grade 1, First Quarter Counts seeds using the mother tongue
Counts the number of objects in a given set by ones and tens MINS-1b-2.1

Page 43 of 61
Araling Panlipunan: Grade 1, Second Quarter APIPAM-11c- Naipaliliwanag ang mga ugnayan sa mga
7 kaangkan batay sa pamamaraan ng pamayanan
Nakikilala ang "family tree" at ang garnit nito sa pag- sa pagtutukoy ng "family tree" o palaangkanan
aaral ng pinagmulang lahi ng pamilya (genealogy)

arning Competency Community Competency

•(ÑÅQåÔnål

Math: Grade 1, Fourth Quarter

Tells the days in a week; months in a year in the right order MIME-Iva-l
Recites the days in a week and/or the months in a
year using the indigenous community's calendar
Math: Grade 1, Fourth Quarter
Measures the distance between seedlings
Estimates and measures length using nonstandard units of linear MIME-IVd20 using the community's system of measurement of
measurement
length
MIME-IVe-
Estimates and measures mass using non-standard units of mass 21 Measures the mass of seeds using the
measure
community's system of measurement of mass

Page 44 of 61
 Edukasyon sa Pagpapakatao: Grade 2, Fourth
Quarter
Nakapagdarasal nang may pagpapasalamat sa mga biyayang EsP2PD-1va-
tinanggap, tinatanggap at tatanggapin mula sa Diyos Nakikiisa sa mga ritwal na nagaganap sa
pamayanan; naisasagawa ang mga tungkulin
ng isang batang nakikiisa sa ritwal
Art: Grade 4, Fourth Quarter Weaves mats, cloth, etc. using local materials

Creates a small mat using colored buri strips or any material that can A4PR-1Vf
be woven, showing different designs: squares, checks, zigzags, and
stripes

g) integrative teaching of subjects towards 21 st century skills so that they relate to IKSPs and its elements (e.g.,
technologies, practices), and relevant to the learner's culture

Page 45 of 61
 Grade 3, Second Quarter

In the above example, lebek, a community activity in Besao, Mt. Province, serves as the integrating theme across the
four subjects, thereby enhancing the learner's interrelated understanding and application of the competencies in relation to
the community's way of life. The thematic approach facilitates the learning of 21 st century skills, and in the above
example, learning and innovation skills are highlighted.
h) recognizing and including the community's teaching-learning approaches and
methods, and methods of assessment in the teaching-learning process

Page 46 of 61
 Physical Education: Grade 4, Third Quarter
Content Content erfprmanc Standards Learning Competency Code
Assessment of The The learner . . . 26. explains the PE4GS-111b-1
physical activities nature/ background of
learner ... participates the dance
and physical fitness
demonstrates and assesses
Folk (Liki/Ba- understanding of 27. describes the skills PE4GS-111b-2
participation performance in involved in the dance
Ingles), and assessment physical
indigenous, of physical
activities. PE4GS-111b-h-3
activity and 28. observes
ethnic,
physical fitness assesses physical safety precautions
traditional fitness
and creative 29. executes the PE4GS-111c-h-4

dances different skills

involved in the
Note: Dances dance
available in
the area can
be selected.
Indigenous communities have specific ways or processes of teaching dance that may be different from
the way dances of other communities are taught. The process of teaching the dance is inherent to
learning the dance effectively. Thus, the teaching-learning approach and method as practiced in the
community in teaching the dance should be adopted. Consequently, the community's process of learning
assessment should also be used.
Health: Grade 8, First and Second Quarters
Content Learning Competency Code
First Quarter
A. Gender and Human Sexuality 1. identifies basic terms in sexuality H8FH-1a-16
(Correlate with Values (sex, sexuality, gender, etc.)

Page 47 of 61
 Education; coordinate with 2. discusses sexuality as an important component of one's H8FH
Guidance Counselor) personality

3. explains the dimensions of human sexuality H8FH-1a-18

4. analyzes the factors that affect one's attitudes and H8FH-1b-19
practices related to sexuality and sexual behaviors
5. assesses personal health attitudes that may influence sexual H8FH-1c-d 20
behavior

6. relates the importance of sexuality to H8FH-1c-d 21

family health
B. Teenage Concerns 7. identifies the different issues/concerns H8FH-1e-g-22
• Identity crisis of teenagers (i.e., identity crisis) and the
• Sexual identity and need for support and understanding of the
family
Sexual behaviors

• Pre-marital sex, teenage

pregnancies, and abortion
C. Development of 8. applies decision-making skills in managing sexuality-related H8FH-1h-23
issues
decision-skills in
managing sexuality
related issues
Second Quarter
A. Dating, courtship, and 9. defines basic terms (dating, courtship, marriage) H8FH-11a-24
marriage
10. explains the importance of courtship and dating in choosing H8FH-11a-25
a lifelong partner

B. Maternal Health concerns 40. identifies marital practices and setup across cultures H8FH-11a-26

Page 48 of 61
 1. Pre-pregnancy 11. analyzes behaviors that promote healthy relationship in H8FH-11a-27
marriage and family life
(blighted ovary,
ectopic pregnancy, 12. describes the factors that contribute to a successful H8FH-11b-28
polycystic ovary, marriage
13. discusses various maternal health concerns (pre-during-post H8FH-11c-d-29
myoma) pregnancy)
2. During pregnancy (pre-
eclampsia, placenta previa, 14. discusses pregnancy-related concerns H8FH-11c-d-30
gestational, diabetes) 15. explains the importance of maternal nutrition during H8FH-11e-f-31
3. Post pregnancy pregnancy
(post-partum disorder,
sepsis)

Indigenous communities have IKSPs related to human growth and development and
some continue to maintain these until today. In schools with indigenous learners,
the teaching-learning approach and methods, and methods of assessment being
applied by the community in initiating their youth into adolescence and adulthood
are to be employed to teach the above content and its corresponding competencies
in a culturally appropriate manner.
i) recognizing the community as the wider space, environment, and resource for learning
Kindergarten — Oral Language
Content Stan ards Performance Standards Learning Competency Code
The child demonstrates The child shall be able to . .. 3. Talk about one's personal LLKOL-1a-3
understanding of .. . experiences/ narrates events of the
Confidently speaks and expresses his/her
day
4. Talk about details of a picture LLKOL-1d-4

Page 49 of 61
 Increasing his/her feelings and ideas in words that fit 5. Talk about things using various appropriate descriptive words LLKOL-OO-5
together in thought
conversation skills

'Indigenization by recognizin¶theammuni as the wider space, environment, and resourc for learning

(same) (same) 3. Story to be narrated may include

activities undertaken with and / or within the
community

4. Learners may be asked to go out of

the schoolroom or outside of the school
premises, stay in a particular spot to look at
a scenery, and the discussion will be about
what they see.
5. What will be talked about can be in
relation to what they see in no. 4
Kindergarten — Life Science: Animals
Content Performance Standards Learning Competency Code
Standards
The child The child shall be 1. Name animals PNEKA-1e-1
demonstrates able to ...
understanding 2. Describe and differentiate PNEKA-111h-2
animals based on their
Communicate about characteristics
scientific concepts

Page 50 of 61
of ... about animals and how 3. Examine observable characteristics of animals PNEKA-111i-3
they benefit us using multisensory abilities

Scientific 4. Group animals according to PNEKA-111i-4

knowledge certain characteristics
about animals
5. Identify needs of animals and ways to PNEKA-111g-5
care for them

6. Describe how animals grow and change PNEKA-111g-6

7. Identify and describe how animals can be PNEKA-111g-7

useful

indigenization çecognizing the community as the wider space, environment, and:resource foç learnlng

(same) (same) For the above competencies,

animals in the immediate
environment and those endemic to
the place can be used as examples
in the discussion
Science: Grade 3,Third Quarter
Conten Content Standard P man tandards Learning Competency Code

2. Energy: Light, The learners The learners should be able to . . . 4. describe sources of S3FE-111g-h-4

sound demonstrate light and sound, heat

understanding and electricity; and
of ...

Page 51 of 61
 2.1 Heat and Sources and uses of light, Apply the knowledge of the 5. enumerate uses of light, S3FE-111i-j-3
Electricity sound, heat and electricity sources and uses of light, sound, heat and electricity
sound, heat and electricity

ðëlndigenwation by recognizing the Community as the wider space, environment, and resource for learning

The class can be held in

an area near the school
where sources of light,
sound, heat and electricity
can be observed
j) involving culture bearers and/or IKSP holders as co-facilitators in the teaching-learning process
Health: Grade 8, First and Second Quarters
•k related to an earlier discussion in item (h) regarding the use of the community's teaching-learning approach and methods of assessment

IKSP holders or culture-bearers may be invited as resource persons and co-

facilitators for the classes that will take up the community's practices in
guiding their youth through adolescence and adulthood. Their presence will
ensure that the needed content is adequately covered, and the appropriate
teaching-learning approach and methods of assessment are effectively applied for
these competencies. Additional knowledge — such as modern family planning
methods (H8FH-Ig-h41) — is also properly introduced in consultation with the
community. These factors should also be considered in Edukasyong Pantahanan at
Pangkabuhayan (Grade 5) and Personal Development (Core Subject in Grade 11/12)
described in the succeeding tables below.

Edukasyong Pantahanan at Pangkabuhayan: Grade 5, Home Economics

Page 52 of 61
 Content
1. Tungkulin sa 1.1. nagagampanan ang tungkulin sa sarili sa panahon ng EPP5HE-Oa-1
sarili pagdadalaga o pagbibinata

1.2. naipaliliwanag ang mga pagbabagong pisikal na nagaganap sa sarili EPP5HE-Ob-2

sa panahon ng pagdadalaga at pagbibinata
1.2.1. natutukoy ang mga pag-babagong pisikal sa sarili tulad ng
pagkakaroon ng tagiyawat, pagtubo ng buhok sa iba't ibang bahagi
ng katawan, at labis na pagpapawis
1.2.2. natatalakay ang mga paraang dapat isagawa sa panahon ng
pagbabagong pisikal (paliligo at paglilinis ng katawan)

1.3. naipakikita ang kamalayan sa pang-unawa sa pagbabago ng EPP5HE-Ob-3

sarili at sa pagiwas sa panunukso

1.4. naipaliliwanag kung paano maiiwasan ang panunukso dahil sa mga EPP5HE-Ob-4
pagbabagong pisikal

Personal Development: Grade 11/ 12

Content Contenvyandard Performance Standards

Quarter I - Unit 1: Self-Development (20 hours)

1. Knowing Oneself The learners demonstrate an The learners shall be able to

understanding of . . . conduct self-exploration and simple disclosure

Understanding oneself during
middle and late adolescence
himself/ herself during middle and late
adolescence

Page 53 of 61
2. Developing the Whole the various aspects of holistic development: illustrate the connections between thoughts, feelings, and behaviors in
a person's holistic development
Person physiological, cognitive, psychological,
spiritual, and social development
3. Developmental Stages in the skills and tasks appropriate for make a list of ways to become responsible
Middle and Late
Adolescence middle and late adolescence, and adolescents prepared for adult life
preparatory to early adulthood
4. The Challenges of Middle and the developmental changes in middle and late adolescence, clarify and manage the demands of the teen years (middle and late
Late and expectations of and from adolescents adolescence)
Adolescence
Quarter Il - Unit 3: Building and Maintaining Relationships (20 hours)
5. Personal the dynamics of attraction, love, and appraise one's present relationships and make plans for building
Relationships responsible future relationships
commitment
6. Social Relationships the concepts about social influence, group leadership identify the different roles of leaders and followers in
and followership society
in Middle and Late
Adolescence
7. Family Structures and the impact of one's family on his/her personal identify the firm and gentle sides of family care that affect a
development during middle and late adolescence person's development during middle and late adolescence
Legacies

Physical Education: Grade 4, Third Quarter

* related to an earlier discussion in item (h) regarding the use of the
community's teaching-learning approach and methods of assessment

IKSP holders or culture-bearers are to be invited as resource persons and co-facilitators in teaching the dance/
s. Their presence will ensure that the needed content is adequately covered, and the appropriate teaching-learning
approach and methods of assessment are effectively applied for these competencies.

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Health: Grade 7, First Quarter
A. Holistic health The learner . . .

1. discusses the concept of holistic health

H7GD-la-12
2. explains the dimensions of holistic H7GD-1b-13
health (physical, mental/ intellectual,
emotional, social, and moral-spiritual)
3. analyzes the interplay among the health dimensions in H7GD-1b-14
developing holistic health

4. practices health habits to achieve H7GD-1c-15

holistic health
B. Stages of growth and 5. describes developmental milestones as H7GD-1d-e-16
development (infancy to one grow
old age)
C. Changes in the health 6. recognizes that changes in different health dimensions are H7GD-1d-e-17
dimensions during adolescence normal during adolescence

Content a ng Competency Code

7. describes changes in different aspects of growth that H7GD-1d-e-18
happen to boys and girls during adolescence

8. recognizes that changes in different dimensions are H7GD-1f-h-19

normal during adolescence

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 9. explains that the pattern of change during adolescence is H7GD-1f-h-20
similar but the pace of growth and development is unique for
each adolescent

D. Management of health concerns 10. identifies health concerns during adolescence H7GD-1i-j-21
during adolescence

Indigenous knowledge and practices on health can be the starting point of the
discussion. A knowledgeable elder may be invited as a resource person so that
the discussion on adolescence will be from the appropriate cultural
orientation.

k) incorporating the community's narratives of local and national history,

and contemporary issues and concerns confronted by indigenous peoples

Araling Panlipunan: Grades 5 and 6

Ang Araling Panlipunan sa Baitang 5 at 6 ay tumatalakay sa kasaysayan ng ating bansa mula sa sinauna
hanggang sa kasalukuyang panahon. Sa bawat mahahalagang yugto ng nilalaman, dapat kasama ang sitwasyon
ng mga katutubong pamayanan at kung paano sila tumugon at kumilos dahil sa at bilang tugon sa mga sa
kasaysayan. Ang mga sumusunod ay ilang halimbawa ng maaaring idagdag na pamantayan sa pagkatuto:

Maisalaysay ang pinagmulan ng mundo batay sa sariling pananaw at salaysay ng

katutubong pamayanan
Maisalaysay kung ano ang sitwasyon at nangyari sa sariling pamayanan noong
pananakop ng mga Kastila, kasama na ang mga pagkilos na ginawa ng pamayanan
noong mga panahon na iyon
Maisalaysay ang naging papel ng katutubong pamayanan noong panahon ng himagsikan
laban sa mga Kastila

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Maisalaysay kung ano ang sitwasyon at nangyari sa sariling pamayanan noong pananakop
ng mga Amerikano at
Hapon, kasama na ang mga pagkilos na ginawa ng pamayanan noong mga panahong
iyon
Matalakay ang "asimilasyon" bilang pananaw, ang pagtukoy sa mga katutubo
bilang "cultural minority" at ang naging epekto nito sa mga katutubong
pamayanan
Matalakay ang mga mahalagang yugto ng pagtataguyod ng karapatan ng mga
katutubo
Isama ang mga isyung pangkultura sa pamantayan sa pagkatuto AP6TDK-IVe-f-6 (Nasusuri ang mga
kontemporaryong isyu)

l) designing the senior high school curriculum to be responsive and suited

to the needs and concerns of the community

An example of a culture-based senior high school (SHS) program is one being developed at the Tboli Senior High
School in Lake Sebu, South Cotabato. 4 This SHS program is geared towards the sustainable management of the
indigenous community's resources, local expertise, and cultural heritage in the context of current local, national,
and global realities, with due recognition of the indigenous peoples' right to cultural integrity and self-
determination.

In partnership with community elders and other education stakeholders, a culture-based SHS curriculum has been
designed following the Technical—Vocational Livelihood track, focusing on Sustainable Community Resource Management
(with two options, Agriculture and Ecotourism). Responsive to the specific context of the Tboli community where the
school is situated, the program intends to develop graduates who are capable of developing and managing their own
resources thereby creating sustainable livelihood and development opportunities for their community. They will be
equipped with entrepreneurial and management skills to prepare them for small-scale business ventures or communal

4 This effort is being pursued by DepEd in collaboration with Ateneo de Davao University. The
Tboli SHS Program will commence implementation in SY 2015-2016.

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cooperative management. The graduates of the program will have the option to seek livelihood and employment
opportunities in the areas of agriculture or ecotourism, or proceed to higher education.

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