Reporting on the Lumad schools

MOST OF the reports by the media on the Lumad issue focused on the violence in their communities, militarization, and the alleged radicalization of the Lumad by the New People’s Army (See “Adequate, but can still be improved,” and “Lumad killings: Who’s responsible?”). But at the center of the controversy are the schools for the Lumad.

Hardly addressed in the reports was what the schools at the center of the controversy are.

The most recent incident involving a Lumad school occurred on October 1 in White Kulaman village in Kitaotao, Bukidnon where the Fr. Fausto Tentorio Memorial School was given a closure notice and two days within which to comply.

The order, which told school officials to voluntarily shut down the school or be forcibly closed, was issued by White Kulaman village chief Felipe Cabugnason — a move which surprised the school’s officials because Cabugnason had supported the school’s application for accreditation at the Department of Education (DepEd) last year. The school was accused of allegedly being a “breeding ground for new rebels.” (“Another ‘lumad’ school tagged Red, ordered shut,” Philippine Daily Inquirer, Oct. 4, 2015)

The closing of the school was averted, however, after a DepEd official in Malaybalay City called the attention of Cabugnason. (“DepEd averts closure of ‘lumad’ school,” Inquirer, Oct. 7, 2015)

In recent reports by the media, “Lumad schools” often refers to the private learning institutions established by non-government or faith-based organizations. These schools, although private in nature, are non-profit institutions. But beyond that, what are the schools exactly? How different are they from regular DepEd schools?

Given the situation of the Lumad, it is important that the media provide necessary information to clarify any misconceptions, if there are any, between the Lumad schools and “regular” DepEd-run schools.

According to Eule Rico Bonganay of the Save our Schools Network, Lumad schools are community-initiated and built by the Lumads with the support of different non-government organizations, civil society organizations, and faith-based organizations. These are often established in places hardly reached by government services, such as in the hinterlands.

Young Lumads or IPs (indigenous peoples) choose to attend these schools because they are much closer to their communities and offer them education that is more culturally appropriate, compared to regular schools located in cities and other urban areas that are several kilometers away.

These learning institutions fill the gaps left open by insufficient infrastructure and programs for the Lumad people.

Bonganay added that these schools teach major subjects like Araling Panlipunan (Social Studies), English, Filipino, Math, and Science.

These schools emphasize the Lumad way of life and how to preserve it by teaching them to love and respect the environment or their “lupaing ninuno” (ancestral lands).

Besides the main subjects, classes on Agriculture are also taught, said Lumad leader Kerlan Fanagel, during a forum in the College of Mass Communication in the University of the Philippines Diliman on October 10. “’Yung curriculum po namin ay talagang naaayon dun sa pangangailangan ng community (Our curriculum is aligned to the needs of the community),” he said. “Nandun pa rin yung English, Science, Math, pero mas [emphasized] yung Agriculture (English, Science and Math are still there, but Agriculture is given emphasis).” Besides Agriculture, Health is also taught, most especially in communities where health services are hard to avail of, he added.

The descriptions above offer readers a picture of what Lumad schools are like. But strictly speaking, there is no official definition that would differentiate a Lumad school from other schools, said Rozanno E. Rufino, head of the DepEd’s Indigenous Peoples Education Office.

Rufino, however, mentioned some aspects in which the two learning institutions — Lumad schools and “regular” schools — may differ. These include the nature of the school — whether it is private or public, for profit or non-profit; and the services provided — whether it offers formal schooling (graded education system which follows a curriculum), or just literacy programs (reading, writing).

But Rufino also added that DepEd-run schools may also be called IP (indigenous peoples) schools because the learners are IPs themselves. Such is the case in the Pegalongan Elementary School in Sitio Pegalongan, Marilog District, Davao City, and in other places across the country.

DepEd also has documents which the media could find useful when reporting on Lumad education in general and on Lumad schools in particular.

These include DepEd Orders No. 62 s. 2011 (“Adopting the National Indigenous Peoples Education Policy Framework“), No. 21 s. 2014 (“Guidelines on the recognition of private learning institutions serving indigenous peoples learners”), and No. 32 s. 2015 (“Adopting the Indigenous Peoples Education Curriculum Framework”).

These orders were made by the agency to ensure that schools are inclusive for learners who are IPs.

“Any public school should be able to accept anyone regardless of ethnicity,” Rufino said.

The absence of an official definition should not be an excuse by the media when reporting about Lumad schools. Resources — either through documents or resource persons — are readily available to the media. What can be done instead is to enrich the reporting by providing sufficient information to help the public understand better why Lumad schools exist.