BIBLIOGRAPHY PINDOG, ANNA LIZA A. APRIL 2012....
BIBLIOGRAPHY
PINDOG, ANNA LIZA A. APRIL 2012. Hudhud Schools for Living Tradition
(HSLT): An Educational Communication Strategy for Indigenous Knowledge
Conservation. Benguet State University, La Trinidad, Benguet.
Adviser: Maria Luz D. Fang-asan, PhD
ABSTRACT
The study was conducted to document the efforts of Hudhud Schools for Living
Tradition (HSLT) in transmitting the ‘hudhud’ to the younger generations of Ifugao with
the aid of formal education, paying attention to the elements of Educational
Communication.
This study specifically aimed to characterize the people involved in the HSLT;
describe the procedures that have been applied in the HSLT; identify ideas generated
from the implementation of HSLT; determine the communication devices or materials
used in the HSLT; determine the challenges faced by the HSLT; and to describe the
organizational strategy that was used in analyzing problems and in managing solutions to
problems in the HSLT.
The researcher interviewed key informants and students from
TungngodElementary School, Lagawe, Ifugao to gather information about HSLT in the
transmission of ‘hudhud’ to younger generation using formal education.
Results were summarized, organized and presented in narrative form, it was found
out that formal education can be a great help in Indigenous knowledge conservation.
TABLE OF CONTENTS
Page
Bibliography............................................................................................................... i
Abstract……... ……...................................................................................................
i
Table of Contents …...................................................................................................
ii
INTRODUCTION.....................................................................................................
1
Rationale....................................................................................................... 1
Statement of the Problem .............................................................................
4
Objectives of the Study................................................................................
4
Importance of the Study …...........................................................................
5
Scope and Limitations...................................................................................
5
REVIEW OF LITERATURE....................................................................................
7
The Ifugaos ……….…………………..........................................................
7
Indigenous
Knowledge
………………………………................................. 8
The ‘Hudhud’ Chant of Ifugao ….................................................................
8
Taking Care of the Master Piece ……..……………………………………
9
Communication Strategy ……………………………..................................
11
Cultural Transmission ……….…….............................................................
12
Challenges in Cultural Transmission...........................................................
13
Definition of Terms………………………………………………………...
14
METHODOLOGY ………………………………...………………………………..
15
Locale and Time of the Study ……………………………...……………..
15
Respondents of the Study.……………………………………………..….
15
Data Collection …………….………...…………………………..……….
17
Data Gathered ………..…………………………………….……….…….
17
Data Analysis …...………………………………………………………...
17
RESULTS AND DISCUSSION.................................................................................
18
HSLT
Stakeholders……….…………………..............................................
18
Management
Strategies
Adopted…………………………………………..
21
Ideas Generated from HSLT... ….................................................................
25
Communication Materials Produced ……..………………………………
27
Challenges Faced by HSLT ……………………………..............................
27
Organizational
Strategy
……….……...........................................................
31
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS.............................
33
Summary………….…………………..........................................................
33
Conclusions…………...
……………………………................................. 34
Recommendations……………….................................................................
34
LITERATURE CITED……………………………………………………………..
35
1
INTRODUCTION
Rationale
The traditional knowledge of indigenous peoples (IPs) is their identity but
modernization is changing their views, attitudes and behavior thus, the impending erosion
of this identity. According to Inglehart and Welzel (2005), modernization strongly shaped
self-expression and values and it is an overwhelming force that drives cultural changes.
Ifugao, one of the provinces of Cordillera Administrative Region (CAR), is home
to indigenous peoples and it is not spared from these cultural changes.
With their famous Banaue Rice Terraces, Ifugao IPs are known worldwide for
carving terraces from the mountainside using primitive hand tools since time
immemorial. This indigenous knowledge (IK) of the Ifugao IPs was formally recognized
as an important heritage with the enlistment of the rice terraces as a World Heritage Site
by the United Nations Educational Scientific and Cultural Organization (UNESCO) in
1995. Other sites accorded the same honor were Waterton-Glacier International Peace
Park of Canada and United States of America and the Historic Villages of Shirakawa-go
and Gokoyama in Japan in the same year.
Along with the rice terraces are other tangible heritage of the Ifugao IPs like their
crafts and architecture that have become icons of their culture. Even their intangible
heritage has not gone unnoticed. UNESCO recognized their ‘hudhud’ chants as another
National Cultural Treasure when these were inscribed as Masterpiece of Oral and
Intangible Heritage of Humanity in 2001.
‘Hudhud’ is one of the old oral traditions of the Ifugao. It is a non-ritual chant that
reflects the creativity of the Ifugao and the wealth of his traditions. It is chanted by the
2
natives in different occasions -- during rice sowing, at harvest time, funeral wakes and
other occasions.
The
international
recognition by UNESCO of the rice terraces and the ‘hudhud’
enhances the value of cultural heritage and gives honor not only to the Ifugao but to the
entire nation as well. However, the recognition does not guarantee the perpetuation of
this cultural heritage. The initiatives and efforts should emanate and be sustained at the
local level where the culture is being observed.
It is therefore sad to note that the elders who are experts in chanting ‘hudhud’ are
decreasing in number and that the younger people seem not to appreciate the ‘hudhud’ at
all. Furthermore, factors like education, media, religious beliefs, absence of experts who
could teach it, and the dearth of written materials are all contributing to the deterioration
of the ‘hudhud’.
The Department of Education- Division of Ifugao (DepEd-Ifugao) decided to
arrest this trend by submitting a proposal to the National Commission for Culture and the
Arts (NCCA) - Intangible Heritage Committee. The proposal was approved and so the
‘Hudhud’ Schools for Living Tradition (HSLT) was put in place in 2004.
‘Hudhud’ Schools for Living Tradition (HSLT) is an Educational Communication
(EdComm) strategy applied by Ifugao province to arrest the rapid deterioration of
‘hudhud’. HSLT involved the people of the locality and some procedures, ideas, devices
and organization in analyzing the growing problem of the province in terms of culture
deterioration particularly that of the ‘hudhud’ chant.
The HSLT aims to make use of education as a tool to revitalize and transmit
‘hudhud’ to the younger generation by integrating its teaching in the curriculum at the
3
lower school levels. Furthermore, it aims to collect data and other materials related to the
‘hudhud’; and to transcribe, translate and publish them in different versions. In order to
generate public interest, awareness and appreciation of ‘hudhud’, the HSLT also carries
out information dissemination and production of materials in multi-media.
The HSLT is an Educational Communication (EdComm) strategy. As a field of
discipline in Development Communication, EdComm is defined by Rogers (1976) cited
by Cadiz (2003), as “a complex, integrated process involving people, procedures, ideas,
devices and organization for analyzing problems and devising, implementing, evaluating
and managing solutions to those problems involved in all aspects of human learning.”
Like EdComm, the HSLT approach has all the elements mentioned in the definition.
Also, the HSLT focuses on the process of human learning and on the learners.
From its establishment in 2004 up to the present, the HSLT has already shown
indicators of success. Young school children from Ifugao’s Tungngod Elementary School
have performed the ‘hudhud’ at the Cultural Center of the Philippines in May 2010. The
learning continues up to this day.
Initial success outcomes of the HSLT indicate that the strategy is effective in IK
conservation. With all the good things about indigenous knowledge, it is imperative that
every successful initiative must be carefully studied for possible replication in other
areas, hence this study.
Statement of the Problem
The pressing concern being addressed by many researchers is the documentation
of the indigenous knowledge itself. Little attention is being given to the processes of
4
documentation, thus, the information gap on how strategies are applied in actual
situations. The general question is “How did they do it?”
Guided by the definition of educational communication (Rogers, 1976), the
specific questions were answered:
1. Who are the people involved in the HSLT?
2. What procedures have been applied in the HSLT?
3. What ideas have been generated from the implementation of HSLT?
4. What communication devices or materials were used in the HSLT?
5. What were the challenges faced by the HSLT?
6. What organizational strategy was used in analyzing problems and managing
solutions to problems in the HSLT?
Objectives of the Study
The general objective of the study was to document the efforts of the HSLT
program in transmitting ‘hudhud’ to the younger generations paying attention to the
elements of educational communication. The specific objectives were to:
1. Characterize the people involved in the HSLT;
2. Describe the procedures that have been applied in the HSLT;
3. Identify ideas generated from the implementation of HSLT;
4. Determine the communication devices or materials used in the HSLT;
5. Determine the challenges faced by the HSLT; and
6. Describe the organizational strategy used in analyzing problems and managing
solutions to problems in the HSLT.
5
Importance of the Study
The results of the study are expected to reflect the significant lessons derived
from the endeavors of ‘Hudhud’ Schools for Living Tradition (HSLT). Thus, it will serve
as an eye opener not only to the community of Ifugao but to all IPs in the country that
while indigenous knowledge systems and practices and culture are already deteriorating,
something can still be done to preserve, revitalize and transmit these to the next
generation.
It will also serve as a feedback channel for the community to give their
perceptions, comments on and suggestions for the program.
Results may be used by teachers, researchers and communication practitioners in
improving their strategies.
Scope and Limitations
The study documented the HSLT efforts as an Educational Communication
Strategy for the preservation and transmission of ‘hudhud’ in Lagawe, Ifugao. It looked
into the communication strategies and processes applied by the program and the
challenges the program encountered. Data were gathered from key informants using
guide questions and also from those who were educated through the HSLT. Phone
interviews were done in the case of Jacqueline Lunag because of some circumstances.
Data gathering was done from December 2011 to January 2012. Documentation of the
‘hudhud’ was not included in the study
6
REVIEW OF LITERATURE
The Ifugaos
The Ifugaos immortalized by their magnificent rice terraces and their literary
traditions of ‘hudhud’ and Alim constitutes one of the most fascinating ethnic groups of
the Philippines. Inhabiting the rugged terrains of the extensive Cordillera Mountain
ranges of Central Luzon with their centuries-old beliefs and practices, they have
developed and maintained a distinct culture (Dumia, 1979).
According to their oral traditions embodied in their myths, the Ifugaos are
descendants of beings from Kabunyan (Sianghio, n. d). But historians and
anthropologists, however, believed that the Ifugaos are the descendants of the first wave
of Malay immigrants to the country (Dulawan, n. d.).
The Ifugaos are sometimes referred to as the “people of the skylands” because
they carved the terraces from the mountainside which are sometimes called ‘stairways to
the skies’. And they took centuries to build the terraces and the work continues until
today, making the rice terraces the longest agricultural project in history (The Philippine
Profile, 2009).
On the other hand, while the Ifugaos have no knowledge in writing, they
developed a literature which can compare favorably with the country’s finest in the field
of epics and folktales. They do not have a systematic form of writing, but their oral
literature-- recorded traditions, beliefs and rituals-attest to the vast wealth of literature
arts in the region (Sianghio, n. d.).
7
Indigenous Knowledge
Indigenous knowledge is the unique, traditional, local knowledge existing within
and developed around the specific conditions of women and men indigenous to a
particular geographic area (Grenier, 1998) as cited by Rovillos (1999).
According to Cobo (1998) as cited by Corpuz (1999), indigenous communities,
peoples and nations are those which, having a historical continuity with pre-invasion and
pre-colonial societies that developed on their territories, consider themselves distinct
from other sectors of the societies now prevailing in those territories.
This IK is not passive, accidental accumulation about how the natural
environment works. Rather, it is an organized dynamic system of investigation and
discovery that has yielded- and continued to yield – information that could be critical to
the survival of the planet (RAFI, 1999).
Rovillos (1999) also stated that in many cases of the indigenous peoples, their
ecological knowledge is an asset of incalculable value: a map of global biological
diversity upon which all life depends. Encoded in indigenous languages, customs and
practices is a vast store of information about nature. He further stated that indigenous
knowledge systems and resources management practices embody principles of
sustainability and biological conservation.
The Hudhud Chant of Ifugao
The oral traditions of the Ifugaos come in many different varieties, but the oldest
and most well-known is that of the ‘hudhud’ (Stanyukovich, 2006).
8
The ‘hudhud’ is a non-ritual chant that describes the Ifugao world of old. It is said
that there are more than two hundred (200) chants, each divided into forty (40) episodes
(Palcon and Sandoval, 2011).
It consists of narrative chants traditionally performed by the Ifugao community,
which is well-known for its terraces extending over the highlands of the Northern Island
of the Philippine archipelago. It is practiced during the rice sowing season, at harvest
time and at funeral wakes and rituals (Stanyukovich, 2006).
Although not as famous as the Ilocos region’s ‘Biag ni Lam-ang’ (Life of Lam-
ang), or the world famous Beowulf, the Ifugao epic ‘hudhud’ continues to become a
favorite among students or researchers of Philippine literature. The reason is because it
illustrates some very important lessons -- the evils and foolishness of warfare and the
goodness and advantage of upholding peace (Dechavez, 2009).
Because of its classic theme, the stories of ‘hudhud’ remain relevant even up to
these days making it worthy to be a masterpiece.
In 2001, UNESCO designated the chants a Masterpiece of Oral and Intangible
Heritage of Humanity as cited by Stanyukovich (2006).
Because of its social significance in upholding tradition, the ‘hudhud’ deserves
the recognition of the UNESCO, and ought to be considered and protected as a valuable
cultural heritage (Dechavez, 2009).
Taking Care of a Master Piece
Diversity in the world today is being destroyed at alarming and unprecedented
rates. This includes culture and knowledge systems (Corpuz, 1999).
9
Like any other masterpiece, ‘hudhud’ chants are also in danger. In an article
written by Palcon and Sandoval (2011) they have mentioned that many of the Ifugaos
especially the young people have no idea on how to chant the episodes of ‘hudhud’.
There is then a need to develop a more in-depth understanding of culture so that
true understanding among diverse population will be brought about. The need is dictated
upon by the ongoing demographic changes across the nation and the movement towards
globalization (Portuando, 2002).
In a convention on Safeguarding Intangible Cultural Heritage in 2003 by the
UNESCO, they have mentioned that the national government has to designate and
empower organizations to document intangible cultural heritage and create inventories
thereof, and also to encourage the preservation, protection, and transmission of intangible
cultural heritage by working closely and cooperatively with the relevant communities.
Policies and strategies sensitive to cultural realities, therefore, must be pursued so
that the country can embark on meaningful but relevant development (De Leon, 2011).
As an initiative to rekindle this dying heritage, the NCCA through its intangible
heritage committee undertakes the inventory of the Philippines intangible heritage, such
as ‘hudhud’ and safeguard them (NCCA-IHC, n. d.).
The NCCA as funded by the UNESCO/ Japan Funds-In-Trust for the Preservation
and Promotion of the Intangible Cultural Heritage implemented the ‘hudhud’ Schools for
Living Traditions (HSLT) in safeguarding and transmitting the ‘hudhud’ chants of the
Ifugao (NCCA-IHC, n. d.).
10
The creation of the HSLT is a prelude to the idea of integrating the teaching of the
‘hudhud’ in the provincial school curriculum concentrating in the lower school levels (De
Leon, 2011).
The study on the indigenous institution by NEDA-CAR (1991), as cited by
Maguen (2005), recommended that school curricula in the Cordillera should include at
least a subject focused on indigenous culture, the struggle for autonomy, the geography
and resources of Cordillera, their homeland. The study further said that such
recommendation will promote better understanding of the various ethno-linguistic
groups.
With this, the government created Republic Act No. 8371 otherwise known as the
Indigenous Peoples Rights Act of 1997. The act embodies the rights and aspirations of
the indigenous people (Awas, 2010).
“The State shall respect, recognize and protect the right of ICCs/IPs to preserve
and protect their culture, traditions and institutions. It shall consider these rights in the
formulation and application of national plans and policies (IPR Act of 1997).”
Thus, there is a need to call for sustained partnership and to use education to the
advantage of the holders of the legacy and their destiny (Palcon and Sandoval, 2011).
Communication Strategy
Communication strategy for a project is the documentation of how
implementation will be disseminated to and received from all stakeholders in the activity.
It identifies the mean/s medium and frequency of communication between the different
parties. It is used to establish and manage ongoing communication throughout a program
or project (OGC, 2001 as cited by Bawas, 2008).
11
On the other hand, communication strategy can be used as a device which enables
the learners to bridge gap between classroom interaction and various communicative
competences of the learners (Blum-Kulka and Levenston, 1983 as cited by Cayat, 2009).
Cultural Transmission
Cultural transmission is the process of passing on culturally relevant knowledge,
skills, attitudes, and values from person to person or from culture to culture (SIL
International, 1999).
According to Yim (n. d.) the most knowledgeable and skilled persons who
maintained the particular art or technique was encouraged to transmit it to others in order
to preserve and continue the transmission on the culture.
Furthermore, those involved in the condition of this traditional knowledge
constitute one of the most interesting aspects of our living heritage. Each member of the
community possesses a piece of stored knowledge. Crucial knowledge is passed on
during community activities, frequently without any conscious attention to the process
(Bisin and Verdier, 2010).
Passing information by “word-of-mouth” has been shown to be one of the most
effective communication channels for acquiring knowledge and promoting desire
changes in behavior (UNFPA, 1999).
Challenges in Cultural Transmission
A number of scholars have found that concepts like mutation, selection and
random drift, which emerged from the theory of biological evolution, may also explain
evolutionary phenomena in other disciplines as well.
12
According to Alkullo as cited by Awas (2010), there are some constraints that
hinder the transmission of knowledge. These were: a) education and exposure especially
of the young to modern training have biased people’s attitudes towards IK; b) some
members of the community feel it is time consuming, exhausting and sometimes
dangerous to hunt for herbs in the forest and bushes; c) IK was reported as not effective
in large scale production; d) some religious beliefs do not encourage traditional beliefs
and technologies regarding them as demonic and superstitious; e) regressive government
laws prohibiting some practices like growing cannabis, un-authorized tree cutting and
rudimentary castration of livestock; and f) selfishness that inhibits people from passing
on knowledge to other.
Definition of Terms
‘Mun-abbog’. They are the rest of the choir who chant the ‘hudhud’.
‘Munhaw-e’. He/She is lead chanter of the choir.
‘Point Teachers’. They are the appointed teachers in the schools who monitor the
teaching of ‘hudhud’.
‘Stakeholders’. They are the people involved in HSLT program.
13
METHODOLOGY
Locale and Time of the Study
The study was conducted at Lagawe, Ifugao. Lagawe is one of the ten (10)
municipalities of Ifugao province which in turn is one of Luzon’s prime tourist
destinations in the Cordillera Administrative Region (CAR).
Lagawe, a fourth class municipality, is politically subdivided into twenty (20)
barangays namely: Abinuan, Banga, Boliwong, Burnay, Buyabuyan, Caba, Cudog,
Dulao, Jucbong, Luta, Montabiong, Olilicon, Poblacion South, Ponghal, Pullaan,
Tungngod, Tupaya, Poblacion East, Poblacion North and Poblacion West. It is located
approximately 348 km away from Manila and 333 km from the city of Baguio.
Lagawe residents are Tuwali, Iloco, Ayangan and English speakers related to the
other people of the Ifugao region. They practice a mixture of indigenous religion,
Catholicism and other forms of Christianity. According to the latest census it has a
population of 15,269 people in 2,944 households.
This place was chosen to be the place of study because it is where the ‘hudhud’
was strongly practiced and it was one of the municipalities where HSLT program was
implemented.
The study was conducted from December 2011 to January 2012.
Respondents of the Study
The key informants of the study were selected stakeholders of the ‘Hudhud’
Schools for Living Tradition (HSLT) – the project proponent Jacqueline Lunag, two
14
Figure 1. Map of the Lagawe, Ifugao
15
teachers, namely Fatima Tugunen and Ellenora Aliguyon. They were identified through
the DepEd Ifugao Division and the barangay officials of Lagawe, Ifugao.
Survey respondents were 20 students of HSLT in Tungngod Elementary School.
The respondents were chosen through Fatima Tugunen, the point teacher of Tungngod
Elementary School.
Data Collection
The data were gathered through key informant interviews using guide question.
The researcher did the interview in Tuwali, Iloco and English.
The researcher also conducted a survey among the twenty students of the HSLT
using an interview schedule. They were interviewed individually by the researcher.
Data Gathered
The researcher gathered data on the characteristics of the people involved in the
HSLT; the procedures that have been applied; the ideas have been generated from the
implementation; the communication materials used; the challenges faced by the HSLT;
and, the organizational strategy that was used in analyzing problems and in devising,
implementing, evaluating and managing solutions to problems in the HSLT.
Data Analysis
The data gathered from the key informants was summarized, organized and
presented in narrative form. Data from the survey was consolidated, tabulated, and
analyzed using means and percentages.
16
RESULTS AND DISCUSSION
HSLT Stakeholders
Agencies. The agencies involved in the HSLT were the NCCA, DepEd and the
Local Government Units of Ifugao.
NCCA is a national government agency that supports programs on cultural
development. It is the overall policy making body and grants-giving agency for the
preservation, development and promotion of Philippine arts and culture. One of its
programs is the Schools for Living Traditions (SLT) established among different ethno-
linguistic groups in the Philippines. SLT is used as a strategy to safeguard intangible
cultural heritage of the country. For Ifugao, NCCA suggested that a proposal be
submitted by DepEd Ifugao for the establishment of an SLT for the teaching of ‘hudhud’.
DepEd is the national government agency responsible for the management of the
Philippine system of basic education. DepEd- Ifugao Division, just like all DepEd offices
in all provinces, oversees the delivery of educational services which include cultural
preservation and other cultural endeavors. It established Schools of Living Traditions
across the province. The Schools Division Superintendent (SDS) approved the
organization of HSLT classes.
For its part, the Local Government Units at the provincial and municipal levels
played an essential role in establishing the HSLT. Provincial and Municipal officials
actively supported the program by assuming the financial responsibility for sustaining the
HSLT and other related activities.
The HSLT Executive Commission was later created. It is composed of school
heads, community heads, and barangay officials. Its main role is to oversee the operations
17
of the program.
Key individuals. Key persons in the conceptualization and implementation of the
program are listed and characterized in Table 1. They also served as key informants for
this study.
Jacqueline Lunag was invited by NCCA as DepEd representative to the Intangible
Cultural Heritage (ICH) Committee in 2004. She was tasked to submit a proposal for the
establishment of the HSLT which was approved by the NCCA the same year. Mrs.
Lunag coordinated several seminar workshops as part of HSLT activities. She now serves
as consultant, resource person, trainor and coordinator for the program. She claims that
her involvement in the program strengthened her love for Ifugao culture. It also fired up
her passion to safeguard and preserve the Ifugao culture even to the extent of sacrificing
her time, money and energy.
Ellenora Aliguyon was one of the first students of the SLT headed by Manuel
Dulawan in 2001. Aliguyon never thought that she would be involved in cultural
endeavors. But when she joined the SLT, she fell in love with the chant and the Ifugao
culture. She devoted her time every Saturday to teach willing children on how to chant
the ‘hudhud’ and execute other cultural performing arts like playing gongs, dancing. She
is now the Cluster Head for SLT in Kiangan, Ifugao.
For Aliguyon, being part of the HSLT is a rewarding endeavor. She said, “I am
fulfilled that I learned about my culture and that I was able to share its importance to my
people. With this I am able to contribute to the preservation of our culture. At least, I
leave a legacy to my co-Ifugao.”
18
Fatima Tugunen is a teacher of Tungngod Elementary School. She was one of the
participants of the first seminar-workshop on ‘hudhud’ chants conducted by DepEd in
August 2004. She was not able to learn the ‘hudhud’ chant instantly during the seminar
so she supplemented it by learning on her own. She looked for old ‘hudhud’ chanters in
their place and asked them to chant for her. She recorded the chants and meditated on
them afterwards. Continuous practice improved her chanting the ‘hudhud’.
Because of the passion she demonstrated for ‘hudhud’ she became one of the
point teachers of HSLT in Lagawe. That passion inspired her to be more creative in
teaching ‘hudhud’. She translated the stories in the ‘hudhud’ in English and compiled
them. She also organized a ‘hudhud’ club to train interested children in chanting the
Table 1. General characteristics of key informants
NAME
AGE SEX
POSITION/
ROLE IN THE
ORGANIZATION
HSLT
Jacqueline
49
F
Educational Supervisor I
Consultant,
Lunag
of
DepEd-Ifugao
Coordinator,
Division
Resource Speaker,
Trainor
Ellenora
54
F
Internal Auditor of
SLT Cluster Head-
Aliguyon
Ifugao
Electric
Community
Cooperative
Inc.
(IFELCO)
Ifugao
Lagawe,
Ifugao
Fatima
52
F
Teacher
at
Tungngod
Point
Teacher
Tugunen
Elementary
School
19
‘hudhud’. Tugunen said that after eight years of teaching the ‘hudhud’, she appreciated
and valued the Ifugao culture more. She even devoted her time every summer with
students and elders to prepare them for the annual ‘hudhud’ competition in Ifugao.
Students. Twenty HSLT students from Tungngod Elementary School represented
the learners in this study. These 20 students were from grade three to grade six and they
all belonged to the ‘hudhud’ club. The club joined contests and performed in different
festivals in Ifugao. Moreover, the club was invited to perform at the Cultural Center of
the Philippines (CCP) complex in May 2010.
Among the 20 respondents, 17 (80%) said that they learned to chant the ‘hudhud’
in school with the help of their teacher. Only three students said that they learned
‘hudhud’ in their homes. All of the students said they enjoy chanting the ‘hudhud’.
Among the 20 students was Danica Garcia, a nine year old grade four student who
was the munhaw-e or the lead chanter of the group. The rest of the chanters were called
the mun-abbog. Tugunen said that being a munhaw-e is the most crucial role because he
or she provides the go-signal for the chorus. But Danica was able to manage to learn the
part of a munhaw-e. Danica is one of the students who learned to chant ‘hudhud’ in
school.
Management Strategies Adopted by the HSLT
Planning Stage
Proposal preparation. The recognition of ‘hudhud’ by UNESCO in 2001 as
Masterpiece of Oral Intangible Heritage of Humanity chants, prompted NCCA to suggest
that a School of Living Tradition specifically for ‘hudhud’ be established. NCCA saw the
need to safeguard and transmit the ‘hudhud’ through formal education. Aliguyon
20
Figure 2. Interview with ma’am Ellenora Aliguyon.
Figure 3. Photo of ma’am Fatima Tugunen together with the
Tungngod Elementary chanters.
21
supported the idea. She said, “Integrating the teaching of ‘hudhud’ in formal education
could mean a lot because in school, children think that they are compelled to learn the
things that teachers teach them.” Furthermore, she mentioned that it is easier to monitor
the interest and development of the students inside the classroom.
Through the Intangible Cultural Heritage (ICH) Committee under the NCCA, it
was suggested to the DepEd Ifugao Division representative that a proposal be submitted
for this purpose.
Action planning. Upon the approval of the proposal by NCCA, DepEd-Ifugao
called for a meeting and an action plan was drawn for implementation.
Implementation Stage
Organization of HSLTs. With the supervision of DepEd-Ifugao, HSLTs were
established in key areas across the province. Table 2 lists the seven municipalities and 23
schools that hosted the HSLTs.
Recent activities. At present HSLT is conducting workshops like ‘hudhud’ for
beginners. Furthermore, HSLT continuously invites different schools to present the
‘hudhud’ at different occasions. The latest activity was the presentation of the different
schools in Banaue hotel in 2012.
Identification of ‘hudhud’ chanters. A survey was done to trace the remaining
‘hudhud’ chanters who were then requested to share the art and knowledge through
seminar-workshops organized by DepEd.
Seminar-workshops. In August 2004, DepEd organized a seminar-workshop
which aimed to teach school teachers how to chant the ‘hudhud’. The identified ‘hudhud’
22
Table 2. Areas covered by HSLT
MUNICIPALITIES
SCHOOLS
INVOLVED
Lagawe Lagawe
Central
School
Cudog
Elementary
School
Burnay
Elementary
School
Buliwag
Elementary
School
Tungngod
Elementary
School
Kiangan Kiangan
Central
School
Baguinge
Elementary
School
Duit Elementary School
Nagacan
Elementary
School
Lamut
Nayon
Elementary
School
Ilap
Elementary
School
Bliss Elementary School
Panopdopan Elementary School
Hingyon Hingyon
Central
School
Umalbong
Elementary
School
Pitawan
Elementary
School
Hungduan
Hungduan
Central
School
Hapao
Elementary
School
Pula Elementary School
Asipulo Asipulo
Central
School
Pula Elementary School
Banaue Amganad
Elementary
School
Balawis
Elementary
School
23
chanters became teachers to teacher-participants from different schools. The seminar
became a venue for the identification of point teachers for the program.
Legislative intervention. The provincial government of Ifugao issued Executive
Order 003, s.2004 which stipulated that teaching of the ‘hudhud’ be integrated in Music,
Arts, Physical Education and Health (MAPEH). The order was used by DepEd –Ifugao in
communication with the different schools.
Production of teaching materials. Teaching guides were produced by DepEd-
Ifugao through a writeshop among selected teachers. Blurt website (2010) said that a
teacher is nothing without something to teach; that something comes from a subject
matter with a background. This teaching matter comes from resources that create the bulk
of understanding surrounding the particular subject. Therefore, a teacher is helped greatly
by the resources that back them up.
Elders as teachers. Elders were invited and became teachers for the program.
They taught teachers on how to chant the ‘hudhud’ in seminars. Even teachers like one of
the key informant Mrs. Tugunen ask the elders assistance on the chant.
Other interventions. ‘Hudhud’ competitions were organized to encourage schools
to participate. Different techniques on teaching ‘hudhud’ were developed.
Ideas Generated from HSLT Implementation
To identify points for improvement on how the program is being implemented,
this section presents ideas that were generated from the implementation of the program.
Without ideas, no progress occurs, change does not happen and much of human
development will stop (University Blog, 2010).
24
Annual’ hudhud’ competition. The provincial government of Ifugao and Dep-Ed
Ifugao came up with annual ‘hudhud’ competitions involving the whole province. Cash
prizes and perpetual awards for the best ‘hudhud’ chanters were given. These
competitions motivated the different schools to participate. Even in local festivals, there
were ‘hudhud’ competitions that were organized. According to the student-respondents,
these competitions give them the chance to sing the ‘hudhud’. The competition is
composed of two categories, the children and adult category.
Innovative teaching techniques. As for the point teachers they were able to
formulate different techniques in teaching the ‘hudhud’.
Fatima Tugunen saw the need to raise the interest of students first. As a prelude,
she told the story of the chant first. Then she translated the stories in English, had them
printed and compiled. The compilation contains the lyrics of the chant, the story and
some visual representation of the story. It contains 23 episodes of the chant and ten
stories. Then after that she taught the ‘hudhud’ to the students slowly. “Parang
nagtuturo ka lang ng reading so kailangan mong ituro ang proper articulation of words,”
Tugunen said. This means that it is like you are teaching reading so you need to teach the
proper articulation of words.
As for Ellenora Aliguyon, she recorded the ‘hudhud’ done by the elders using
tape recorder and let the students listen to it. She also she gave printed materials of the
‘hudhud’ to students for them to be able to follow the recorded chant.
‘Hudhud Club.’ Tugunen organized the ‘Hudhud’ Club in Tungngod Elementary
School with students, teachers and elders as members. This was expected to
strengthen the teaching of ‘hudhud’ because the members get more time to practice
25
outside their MAPEH subjects. They also get more guidance from the elders who are also
members of the club
Real life ‘hudhud’ chanting. Among the students, their initiative to chant the
‘hudhud’ during occasions was developed. Tugunen said that the students would go to
her saying “im-me ami nun ‘‘hudhud’’ hidin awadan di nate” which means that the
students attended a burial and chanted the ‘hudhud’ there.
Communication Materials Produced by HSLT
HSLT produced communication materials in order to strengthen the program.
This is recognizing that teaching materials can support student learning and increase
student success (Right, 2012). Without information materials, the whole teaching process
could be very boring.
Audio visual materials. CD’s and Videos about ‘hudhud’ chants were produced to
help the students and even the teachers follow proper articulation and pronunciation of
words. Furthermore, they serve as guide for the correct melody and rhythm of the chant.
Books. HSLT produced two books Pumbakhayon: An Origin Myth of the Ifugao
and Halikpon: A Retelling of an Ancient Ifugao Chant. These books were reproduced
into 400 sets and were distributed to the schools. A compilation of stories with
illustrations together with the chant lyrics were also produced and reproduced by Fatima
Tugunen (Figures 2 to 4).
26
Figure 2. Samples 1 of the story translated by Mrs. Tugunen
27
Figure 3. Sample 2 of the translated story of Mrs. Tugunen
28
Figure 4. Continuation of the sample 2
29
Challenges Faced by HSLT
Lack of resources. The major problem the program encountered was the scarcity
of both human and material resources. Material resources include funds that make the
program possible. For point teachers, problems like not enough money to use for
expenses like fare and others are common. This lack of resource was highlighted when
point teachers voiced out that there should be honorarium for their services. The
importance of funds is highlighted in the statement, “Fund is a fuel of an organization or
any kind of business” (Francis, 2009).
As for the human resource, HSLT do not have elders who are expert in chanting
the ‘hudhud’. There is a lack of point teachers and other organizations that support the
program. The teachers’ ability to chant the ‘hudhud’ was also a pressing problem. Very
few among them could do the chant.
Raising the interest of the students on the ‘hudhud’ became also a problem for
the teachers.
Time constraint. The stakeholders of the HSLT are not only focused on the
program because they have their own responsibilities in their work so sometimes conflict
with their schedules arises.
Organizational Strategies Applied by HSLT
in Analyzing and Solving Problems
Challenges or problems will always be part of an organization. But understanding
organization challenges is the heart of successful strategic plans as mentioned in The
Promoting Leadership cite. Furthermore, it mentioned that the clarity of challenges
enables an organization to assess probability of achieving goals, and formulating plans to
30
remove the road blocks on the way and identifying latent opportunities in the challenges.
It also mentioned that challenges are hidden opportunities and strategic plans.
Planning. The key informant of the study said that in order to address these
problems they need to make plans. When they were planning they were able to anticipate
some problems they would be encountering in the future.
What they did to analyze problems was to conduct meetings and ask the people
involved to raise suggestions and comments about the problems. Possible solutions and
options they would undertake were listed down.
“It’s a matter of advocacy,” Lunag said. “You need to encourage the people in the
community to accept the change you want for the benefit of everybody in order to gain
their support,” she added. So to achieve their advocacy to let the community accept
HSLT, they involved local officials; teachers and parents who would help them introduce
the program in the community.
Looking for sponsorship. To address the problem on lack of funds, Lunag, asked
the NCCA for support. They also involved different people in the locality who could help
them in their endeavor like provincial officials, barangay officials and the people in the
community. Reproduction of teaching materials on the ‘hudhud’ got the most of the
budget.
Teachers’ initiatives. The point teachers were able to devise solutions with the
help of their respective schools. In raising the interest of students in the ‘hudhud’, the
point teachers were able to device different techniques in teaching the ‘hudhud’ chant to
the students like creating story books, recording the chant etc.
31
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
This study specifically aimed to characterize the people involved in the HSLT;
describe the procedures that have been applied in the HSLT; identify ideas generated
from the implementation of HSLT; determine the communication devices or materials
used in the HSLT; determine the challenges faced by the HSLT; and to describe the
organizational strategy that was used in analyzing problems and in managing solutions to
problems in the HSLT.
Key informant interviews were done using a recorder and a digital camera for full
documentation. The survey among the students were done using interview schedule.
HSLT is an EdComm strategy applied by Ifugao province to arrest the growing
problem of the deterioration of ‘hudhud’. The key players of HSLT were the people of
the locality. Different ideas were generated by the people involved like ‘hudhud’
competitions, creation of different techniques in teaching the ‘hudhud’ and the creation of
‘hudhud’ club. It also produced communication materials that will aid in the learning of
‘hudhud’ chants like compilation of translated stories, teaching guides, creation of videos
and CDs and books.
The challenges the program encountered were on the scarcity of both human and
material resources. In order to solve the problems, project implementers discussed things
in a meeting with the different stakeholders of HSLT. Networking with other agencies
was also explored.
32
Conclusions
Based on the findings, the following conclusions were derived:
1.
Community people who are differently situated can contribute to the
common cause of cultural conservation in different capacities.
2.
The encouraging output of the HSLT may be attributed to the processes
put in place for the implementation of the program.
3.
A development opportunity like the HSLT can generate helpful ideas from
the people involved.
4.
Communication materials in printed form are important in the
transmission of indigenous knowledge even if this had traditionally been transmitted
through oral communication.
5.
Challenges will more likely be analyzed and solved if an organization
undertakes proper planning.
Recommendations
The study recommends that:
1. there must be an extensive evaluation of the program for further
improvement;
2.
local Ifugao languages be used in documenting the story of ‘hudhud’ for
preservation purposes;
3.
more development initiatives using educational communication be
implemented to generate people participation and ideas in cultural conservation.
33
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for Development and Cultural Integrity in Contemporary Kabayan, Benguet,
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BAWAS, J. S. 2008. Communication Strategy Used by Rural Health Unit in Bakkun,
Benguet. BS Thesis. BSU, La Trinidad, Benguet. P. 7.
BISIN, A. and T. VIERDIER. 2010. The Economics of Cultural Transmission and
Socialization. Retrieved December 10, 2011 fromhttp://www.econ.nyu.edu/user/
Bisina/BV%20Survey8%20corrected.pdf
BLURT WEBSITE. 2010. What is Importance of Resource in Teaching? Retrieved
February 8, 2012 from http://www.blurtit.com/q6441880.html
CADIZ, M. C. 2003. Educational Communication for Development, Basic Concepts,
Theories and Know-how, Revised Edition. Laguna, Philippines: Information and
Communication Services.Pp. 2-4.
CAYAT, M. K. 2009. Communication Strategies Used by Laboratory School Teachers at
the University of Cordillera, Baguio City.MS Thesis, BSU, La Trinidad,
Benguet. Pp. 1 & 6.
CORPUZ, V.T. 1999. Looking Indigenous Peoples Eyes: Indigenous Perspective: A
monthly of the Tebtebba Foundation. Vol.11 (No. 1): Pp. 86-87.
DE LEON, F. M. 2011. Intangible Culture. Retrieved December 8, 2011 from
http://www.ncca.gov.ph/about-culture-and-arts/culture-profile/intangible-heritage/
culture-profile-intangible-safeguard.php
DECHAVEZ, A. 2009. Philippine Literature: Philippine Epics: Introduction, Review,
Story, Summary of ‘Hudhud,’ a Philippine Epic Story of the Ifugao Province,
Cordillera. Retrieved November 5, 2011 from http://socyberty.com/folklore/
hudhud-war-epic-of-
ifugao/#ixzztdS7QYsbl
DULAWAN, M. n. d. Indigenous People Keepers of the Past.Retrieved December 11,
2011 from http://library.thinkquest.org/C003235/ifugao.html)
DUMIA, M. A. 1979. The Ifugao World. Quezon City, Philippines: New Day
Publisher P.1.
FRANCIS, K. A. 2008. The Imporatance of Funding. Retrieved February 12, 2012 from
http://smallbusiness.chron.com/importance-funding-business-59.html
INGLEHART, R. and C.WELZEL. 2005. Modernization, Cultural Change and
Democracy: The Human Development Sequence. October 7, 2011 from
34
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&dq=impact+of+modernization+to+human+behavior&ots=UfT76TWZXy&sig=
RyGTLO508qOUEEYvfLinTTuktXA#v=onepage&q=impact%20of%20
modernization
%20to%20human%20behavior&f=false
IPR ACT NO. 8371. 1997. Chan Robles Virtual Law Library. Retrieved December 8,
2011 from http://www.chanrobles.com/republicactno8371.htm
MAGUEN, R. K. 2005. Integrating of the Indigenous Knowledge and Practice in the
Courses of Mountain Province State Polytechnic College. PhD Thesis, BSU, La
Trinidad, Benguet. P. 8.
NCCA-IHC. n. d. Intangible Heritage. Retrieved December 2, 2011 from
http://www.ncca.gov.ph/about-culture-and-arts/culture-profile/intangible-
heritage/culture-profile-intangible-safeguard.php
PALCON, E. and C. SANDOVAL. 2011. The Hudhud Legacy: Taking Care of the
Masterpiece.
DepEd-Prime News l. P. 1.
PORTUANDO, M. W. 2002. Principles for Culturally Responsive Teaching. Retrieved
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8, 2012 from rhttp://www.ehow.com/about_6628852_importance-learning-
materials-teaching.html
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com/ifugaoframe.html
SIL INTERNATIONAL. 1999. The Role of Socialization and Learning in Cultural
Transmission Between Generations. Retrieved December 3, 2011 from
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STANYUKOVICH, M. V. 2006. Ifugao Hudhud in the Philippines. Retrieved November
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pereira_tiana.psf
THE PHILIPPINE PROFILE. 2009. People, Arts and Culture. Retrieved August 8,
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35
THE PROMOTING LEADERSHIP WEBSITE. 2010. Identifying and Understanding
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UNFPA. 1999. The Essentials of IEC. Reproductive Health in refugee Situations: An
Interagency Field Manual. Retrieved November 28, 2011 from
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Korea:
Experiences and Challenges. Retrieved December 12, 2011 from
http://www.tabunken.go.jp/geino/pdf/sympo/07Session2-1Yim.pdf
36
APPENDIX
APPENDIX 1: GUIDE QUESTIONS FOR THE KEY INFORMANT INTERVIEWS
PROFILE OF THE KEY INFORMANT
Name: ________________________________________
Sex: ______Male ______Female
Age: _______
Position in the community: _________________
Role in the HSLT: ________________________
QUESTIONS:
1. How did you get involved with the HSLT?
2. Who are the others involved in the HSLT? What are their respective roles?
3. What can you say about the HSLT in terms of:
A. significance to cultural protection and conservation
B. acceptability among the community people
4. What are the objectives of the HSLT?
5. How was the HSLT established in terms of:
A. who initiated it
B. its introduction to the community
6. What were the steps followed by the HSLT in
A. Identifying the ‘hudhud’ experts
B. Asking the ‘hudhud’ experts to teach
C. Identifying the students
37
7. How did you come up with an idea in integrating the teaching of ‘hudhud’ to the
school curricula?
8. What teaching materials were developed by HSLT? How were these developed?
9. What materials were produced to raise the awareness, understanding and
appreciation of the ‘hudhud’ by people?
10. What are the major problems you have encountered during the planning stage?
A. How did you manage the problem?
11. When you were planning did you ever thought of the possible problem you may
encounter in the future?
Yes
________
No
__________
A. If yes, what are those possible problems you have thought?
a. Among those mentioned problems what did you encounter now that you
have been implementing HSLT for few years already? How did you
manage those problems?
b. What are the problems you have encountered during the
implementation that you have not thought during the planning stage?
How did you manage those problems?
B. If no, what are the problems that arise during the implementation of the
HSLT? How did you manage it?
12. What problems have you encountered in the HSLT? How did you address them?
13. What lessons have you learned from the implementation of the program?
14. Which of the expenses in running the HSLT got the most budget?
38
APPENDIX 2: GUIDE QUESTIONS FOR THE KEY INFORMANT (TEACHER)
PROFILE OF THE KEY INFORMANT (Teacher)
Name: ________________________________________
Sex: ______Male ______Female
Age: _______
Position in the community: _________________
Role in the HSLT: ________________________
QUESTIONS:
1. How did you get involved with the HSLT?
2. How did you learn to chant ‘hudhud’?
3. What is the importance of integrating the ‘hudhud’ to school curricula?
4. What are your experiences in teaching ‘hudhud’?
5. What are the problems you have encountered in teaching ‘hudhud’?
6. How did you address this problem?
7. What are your techniques in teaching ‘hudhud’?
8. After teaching ‘hudhud’, were there any changes in the behavior of the students
towards ‘hudhud’ and to Ifugao culture?
39
APPENDIX 3: INTERVIEW SCHEDULE
PROFILE OF THE RESPONDENTS (STUDENTS)
Name: ________________________________________
Sex: ______Male ______Female
Age: _______
Grade Level: ________
QUESTIONS:
1. Did your parents’ friends or any relative taught you on how to chant ‘hudhud’?
Yes________ No________
• If yes, when did they teach you?
How did they teach you?
• If no, where did you learn how to chant ‘hudhud’?
2. Do you agree that they teach ‘hudhud’ inside the classroom?
Yes _______ No______
• If yes, why? ______________________
• If no, why not? _____________________
3. When do you usually chant the ‘hudhud’?
4. Do you enjoy chanting ‘hudhud’?
Yes __________
No __________
• If yes, why? _________________________________________________
____________________________________________________________
• If no, why are you chanting ‘hudhud’?
___________________________________________________________
40
5. What did you do after learning ‘hudhud’? (Please Check your answers)
___________ I appreciated ‘hudhud’ after learning it?
___________ I appreciated Ifugao culture more than before
___________ I teach my classmates, friends and family members on how
to chant ‘hudhud’
6. Do you understand the message of ‘hudhud’chants?
Yes __________
No ________
• If yes, what does the ‘hudhud’ tells us?
____________________________________________________________
____________________________________________________________
• If no, why can’t you understand?
____________________________________________________________
____________________________________________________________
41
APPENDIX 4: COMMUNICATION LETTERS AND CONSENT FORM
Republic of the Philippines
BENGUET STATE UNIVERSITY
La Trinidad, Benguet
College of Agriculture
DEPARTMENT OF DEVELOPMENT COMMUNICATION
GO ALS and
OBJECTIVES
January 27, 2012
The Department exists to:
JACQUELINE C. LUNAG
1.
Provide instruction for the
MES-1, MAPEH
acquisition of relevant
Office of the PEHM Supervisor
knowledge and skills
essential to development
communication work;
Ms. Lunag:
2. Provide training ground for
Greetings!
development
communicators who will
I am a 4th year College student of Benguet State University, taking
uphold the ideals and
up Bachelor of Science in Development Communication major in
standards of instruction,
Educational Communication. At present, I am conducting my research titled
research and extension in
“Hudhud Schools for Living Traditions (HSLT): An Educational
the fields of development
Communication Strategy for Indigenous Knowledge Conservation”. This
journalism, community
entails conducting interviews to DepEd Staff and proponents of Hudhud
broadcasting and
Schools for Living Traditions (HSLT) in order to gather information that will
educational
answer the objectives of the research.
communication;
In this regard may I request your good office the permission to
3.
Create innovative
conduct interviews for my research?
alternative communication
strategies and opportunities
Thank you very much and your positive response to this request is
that shall draw the full
highly anticipated. Rest assured that the data to be gathered will be used for
potentials of learners and
academic research purposes only.
practitioners of print, radio,
and television.
4. To conduct researches or
Respectfully yours,
field studies; and
5. To formulate and
ANNA LIZA A. PINDOG
implement extension and
Researcher
development programs.
Office Address:
Recommending Approval:
2nd floor, College of
MARIA LUZ D. FANG-ASAN
Agriculture Complex, Benguet
Adviser
State University, La Trinidad,
Benguet
ANNA LIZA B. WAKAT
Email Address:
Department Chair
devcombsu@yahoo.com.ph
42
Republic of the Philippines
BENGUET STATE UNIVERSITY
La Trinidad, Benguet
College of Agriculture
DEPARTMENT OF DEVELOPMENT COMMUNICATION
GO ALS and
OBJECTIVES
January 27, 2012
The Department exists to:
ERNESTO L. PUGONG
6.
Principal
Provide instruction for the
Tunggod Elementary School
acquisition of relevant
Lagawe, Ifugao
knowledge and skills
essential to development
communication work;
Sir Pugong:
7. Provide training ground for
Greetings!
development
communicators who will
I am a 4th year College student of Benguet State University, taking
up Bachelor of Science in Development Communication major in
uphold the ideals and
Educational Communication. At present, I am conducting my research titled
standards of instruction,
“Hudhud Schools for Living Traditions (HSLT): An Educational
research and extension in
Communication Strategy for Indigenous Knowledge Conservation”. This
the fields of development
entails conducting interviews to DepEd Staff and proponents of Hudhud
journalism, community
Schools for Living Traditions (HSLT) in order to gather information that will
broadcasting and
answer the objectives of the research.
educational
In this regard may I request your good office the permission to
communication;
conduct an interview to Ms. Fatima Tugunen and to some of the students
8.
Create innovative
for my research?
alternative communication
Thank you very much and your positive response to this request is
strategies and opportunities
highly anticipated. Rest assured that the data to be gathered will be used for
that shall draw the full
academic research purposes only.
potentials of learners and
practitioners of print, radio,
Respectfully yours,
and television.
9. To conduct researches or
field studies; and
ANNA LIZA A. PINDOG
10. To formulate and
Researcher
implement extension and
development programs.
Recommending Approval:
Office Address:
2nd floor, College of
MARIA LUZ D. FANG-ASAN
Agriculture Complex, Benguet
Adviser
State University, La Trinidad,
Benguet
Email Address:
ANNA LIZA B. WAKAT
Depa
Benguet State University
rtment Chair
devcombsu@yahoo.com.ph
DEPART
43
DEPARTMENT OF DEVELOPMENT COMMUNCIATION
College of Agriculture
CONSENT FORM
PROJECT TITLE:
HUDHUD SCHOOLS FOR LIVING TRADITIONS (HSLT): AN
EDUCATIONAL COMMUNICATION STRATEGY FOR
INDIGENOUS KNOWLEDGE CONSERVATION.
RESEARCHER:
ANNA LIZA A. PINDOG
I have read and understood the information in the Explanatory Statement and had been given the
opportunity to consider the opportunity to consider and ask questions to the information regarding
the involvement in this study. I have spoken directly to my investigator who has answered to my
satisfaction all my questions. I have received a copy of the Explanatory Statement and Informed
Consent Form. I voluntary agree to participate.
Participant’s Signature
______________________ _________________________
Date:
_____________
Name of Participant
Signature of the Participant
Witness or Legal Guardian’s Signature:
(Only when participant cannot read or sign this Informed Consent)
______________________ _________________________
Date:
_____________
Name of Witness/
Signature of Witness/
Legal Guardian
Legal Guardian,
Investigator’s Signature:
I, the undersigned, certify that to the best of my knowledge, the participant signing this consent
form has read the information in the Explanatory Statement fully, that this has been carefully
explained to him/ her, and that he/she clearly understands the nature, risks, and benefits of his/
her participation in this study.
______________________ _________________________
Date:
_____________
Name of Researcher
Signature of Researcher
PINDOG, ANNA LIZA A. APRIL 2012. Hudhud Schools for Living Tradition
(HSLT): An Educational Communication Strategy for Indigenous Knowledge
Conservation. Benguet State University, La Trinidad, Benguet.
Adviser: Maria Luz D. Fang-asan, PhD
ABSTRACT
The study was conducted to document the efforts of Hudhud Schools for Living
Tradition (HSLT) in transmitting the ‘hudhud’ to the younger generations of Ifugao with
the aid of formal education, paying attention to the elements of Educational
Communication.
This study specifically aimed to characterize the people involved in the HSLT;
describe the procedures that have been applied in the HSLT; identify ideas generated
from the implementation of HSLT; determine the communication devices or materials
used in the HSLT; determine the challenges faced by the HSLT; and to describe the
organizational strategy that was used in analyzing problems and in managing solutions to
problems in the HSLT.
The researcher interviewed key informants and students from
TungngodElementary School, Lagawe, Ifugao to gather information about HSLT in the
transmission of ‘hudhud’ to younger generation using formal education.
Results were summarized, organized and presented in narrative form, it was found
out that formal education can be a great help in Indigenous knowledge conservation.
TABLE OF CONTENTS
Page
Bibliography............................................................................................................... i
Abstract……... ……...................................................................................................
i
Table of Contents …...................................................................................................
ii
INTRODUCTION.....................................................................................................
1
Rationale....................................................................................................... 1
Statement of the Problem .............................................................................
4
Objectives of the Study................................................................................
4
Importance of the Study …...........................................................................
5
Scope and Limitations...................................................................................
5
REVIEW OF LITERATURE....................................................................................
7
The Ifugaos ……….…………………..........................................................
7
Indigenous
Knowledge
………………………………................................. 8
The ‘Hudhud’ Chant of Ifugao ….................................................................
8
Taking Care of the Master Piece ……..……………………………………
9
Communication Strategy ……………………………..................................
11
Cultural Transmission ……….…….............................................................
12
Challenges in Cultural Transmission...........................................................
13
Definition of Terms………………………………………………………...
14
METHODOLOGY ………………………………...………………………………..
15
Locale and Time of the Study ……………………………...……………..
15
Respondents of the Study.……………………………………………..….
15
Data Collection …………….………...…………………………..……….
17
Data Gathered ………..…………………………………….……….…….
17
Data Analysis …...………………………………………………………...
17
RESULTS AND DISCUSSION.................................................................................
18
HSLT
Stakeholders……….…………………..............................................
18
Management
Strategies
Adopted…………………………………………..
21
Ideas Generated from HSLT... ….................................................................
25
Communication Materials Produced ……..………………………………
27
Challenges Faced by HSLT ……………………………..............................
27
Organizational
Strategy
……….……...........................................................
31
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS.............................
33
Summary………….…………………..........................................................
33
Conclusions…………...
……………………………................................. 34
Recommendations……………….................................................................
34
LITERATURE CITED……………………………………………………………..
35
1
INTRODUCTION
Rationale
The traditional knowledge of indigenous peoples (IPs) is their identity but
modernization is changing their views, attitudes and behavior thus, the impending erosion
of this identity. According to Inglehart and Welzel (2005), modernization strongly shaped
self-expression and values and it is an overwhelming force that drives cultural changes.
Ifugao, one of the provinces of Cordillera Administrative Region (CAR), is home
to indigenous peoples and it is not spared from these cultural changes.
With their famous Banaue Rice Terraces, Ifugao IPs are known worldwide for
carving terraces from the mountainside using primitive hand tools since time
immemorial. This indigenous knowledge (IK) of the Ifugao IPs was formally recognized
as an important heritage with the enlistment of the rice terraces as a World Heritage Site
by the United Nations Educational Scientific and Cultural Organization (UNESCO) in
1995. Other sites accorded the same honor were Waterton-Glacier International Peace
Park of Canada and United States of America and the Historic Villages of Shirakawa-go
and Gokoyama in Japan in the same year.
Along with the rice terraces are other tangible heritage of the Ifugao IPs like their
crafts and architecture that have become icons of their culture. Even their intangible
heritage has not gone unnoticed. UNESCO recognized their ‘hudhud’ chants as another
National Cultural Treasure when these were inscribed as Masterpiece of Oral and
Intangible Heritage of Humanity in 2001.
‘Hudhud’ is one of the old oral traditions of the Ifugao. It is a non-ritual chant that
reflects the creativity of the Ifugao and the wealth of his traditions. It is chanted by the
2
natives in different occasions -- during rice sowing, at harvest time, funeral wakes and
other occasions.
The
international
recognition by UNESCO of the rice terraces and the ‘hudhud’
enhances the value of cultural heritage and gives honor not only to the Ifugao but to the
entire nation as well. However, the recognition does not guarantee the perpetuation of
this cultural heritage. The initiatives and efforts should emanate and be sustained at the
local level where the culture is being observed.
It is therefore sad to note that the elders who are experts in chanting ‘hudhud’ are
decreasing in number and that the younger people seem not to appreciate the ‘hudhud’ at
all. Furthermore, factors like education, media, religious beliefs, absence of experts who
could teach it, and the dearth of written materials are all contributing to the deterioration
of the ‘hudhud’.
The Department of Education- Division of Ifugao (DepEd-Ifugao) decided to
arrest this trend by submitting a proposal to the National Commission for Culture and the
Arts (NCCA) - Intangible Heritage Committee. The proposal was approved and so the
‘Hudhud’ Schools for Living Tradition (HSLT) was put in place in 2004.
‘Hudhud’ Schools for Living Tradition (HSLT) is an Educational Communication
(EdComm) strategy applied by Ifugao province to arrest the rapid deterioration of
‘hudhud’. HSLT involved the people of the locality and some procedures, ideas, devices
and organization in analyzing the growing problem of the province in terms of culture
deterioration particularly that of the ‘hudhud’ chant.
The HSLT aims to make use of education as a tool to revitalize and transmit
‘hudhud’ to the younger generation by integrating its teaching in the curriculum at the
3
lower school levels. Furthermore, it aims to collect data and other materials related to the
‘hudhud’; and to transcribe, translate and publish them in different versions. In order to
generate public interest, awareness and appreciation of ‘hudhud’, the HSLT also carries
out information dissemination and production of materials in multi-media.
The HSLT is an Educational Communication (EdComm) strategy. As a field of
discipline in Development Communication, EdComm is defined by Rogers (1976) cited
by Cadiz (2003), as “a complex, integrated process involving people, procedures, ideas,
devices and organization for analyzing problems and devising, implementing, evaluating
and managing solutions to those problems involved in all aspects of human learning.”
Like EdComm, the HSLT approach has all the elements mentioned in the definition.
Also, the HSLT focuses on the process of human learning and on the learners.
From its establishment in 2004 up to the present, the HSLT has already shown
indicators of success. Young school children from Ifugao’s Tungngod Elementary School
have performed the ‘hudhud’ at the Cultural Center of the Philippines in May 2010. The
learning continues up to this day.
Initial success outcomes of the HSLT indicate that the strategy is effective in IK
conservation. With all the good things about indigenous knowledge, it is imperative that
every successful initiative must be carefully studied for possible replication in other
areas, hence this study.
Statement of the Problem
The pressing concern being addressed by many researchers is the documentation
of the indigenous knowledge itself. Little attention is being given to the processes of
4
documentation, thus, the information gap on how strategies are applied in actual
situations. The general question is “How did they do it?”
Guided by the definition of educational communication (Rogers, 1976), the
specific questions were answered:
1. Who are the people involved in the HSLT?
2. What procedures have been applied in the HSLT?
3. What ideas have been generated from the implementation of HSLT?
4. What communication devices or materials were used in the HSLT?
5. What were the challenges faced by the HSLT?
6. What organizational strategy was used in analyzing problems and managing
solutions to problems in the HSLT?
Objectives of the Study
The general objective of the study was to document the efforts of the HSLT
program in transmitting ‘hudhud’ to the younger generations paying attention to the
elements of educational communication. The specific objectives were to:
1. Characterize the people involved in the HSLT;
2. Describe the procedures that have been applied in the HSLT;
3. Identify ideas generated from the implementation of HSLT;
4. Determine the communication devices or materials used in the HSLT;
5. Determine the challenges faced by the HSLT; and
6. Describe the organizational strategy used in analyzing problems and managing
solutions to problems in the HSLT.
5
Importance of the Study
The results of the study are expected to reflect the significant lessons derived
from the endeavors of ‘Hudhud’ Schools for Living Tradition (HSLT). Thus, it will serve
as an eye opener not only to the community of Ifugao but to all IPs in the country that
while indigenous knowledge systems and practices and culture are already deteriorating,
something can still be done to preserve, revitalize and transmit these to the next
generation.
It will also serve as a feedback channel for the community to give their
perceptions, comments on and suggestions for the program.
Results may be used by teachers, researchers and communication practitioners in
improving their strategies.
Scope and Limitations
The study documented the HSLT efforts as an Educational Communication
Strategy for the preservation and transmission of ‘hudhud’ in Lagawe, Ifugao. It looked
into the communication strategies and processes applied by the program and the
challenges the program encountered. Data were gathered from key informants using
guide questions and also from those who were educated through the HSLT. Phone
interviews were done in the case of Jacqueline Lunag because of some circumstances.
Data gathering was done from December 2011 to January 2012. Documentation of the
‘hudhud’ was not included in the study
6
REVIEW OF LITERATURE
The Ifugaos
The Ifugaos immortalized by their magnificent rice terraces and their literary
traditions of ‘hudhud’ and Alim constitutes one of the most fascinating ethnic groups of
the Philippines. Inhabiting the rugged terrains of the extensive Cordillera Mountain
ranges of Central Luzon with their centuries-old beliefs and practices, they have
developed and maintained a distinct culture (Dumia, 1979).
According to their oral traditions embodied in their myths, the Ifugaos are
descendants of beings from Kabunyan (Sianghio, n. d). But historians and
anthropologists, however, believed that the Ifugaos are the descendants of the first wave
of Malay immigrants to the country (Dulawan, n. d.).
The Ifugaos are sometimes referred to as the “people of the skylands” because
they carved the terraces from the mountainside which are sometimes called ‘stairways to
the skies’. And they took centuries to build the terraces and the work continues until
today, making the rice terraces the longest agricultural project in history (The Philippine
Profile, 2009).
On the other hand, while the Ifugaos have no knowledge in writing, they
developed a literature which can compare favorably with the country’s finest in the field
of epics and folktales. They do not have a systematic form of writing, but their oral
literature-- recorded traditions, beliefs and rituals-attest to the vast wealth of literature
arts in the region (Sianghio, n. d.).
7
Indigenous Knowledge
Indigenous knowledge is the unique, traditional, local knowledge existing within
and developed around the specific conditions of women and men indigenous to a
particular geographic area (Grenier, 1998) as cited by Rovillos (1999).
According to Cobo (1998) as cited by Corpuz (1999), indigenous communities,
peoples and nations are those which, having a historical continuity with pre-invasion and
pre-colonial societies that developed on their territories, consider themselves distinct
from other sectors of the societies now prevailing in those territories.
This IK is not passive, accidental accumulation about how the natural
environment works. Rather, it is an organized dynamic system of investigation and
discovery that has yielded- and continued to yield – information that could be critical to
the survival of the planet (RAFI, 1999).
Rovillos (1999) also stated that in many cases of the indigenous peoples, their
ecological knowledge is an asset of incalculable value: a map of global biological
diversity upon which all life depends. Encoded in indigenous languages, customs and
practices is a vast store of information about nature. He further stated that indigenous
knowledge systems and resources management practices embody principles of
sustainability and biological conservation.
The Hudhud Chant of Ifugao
The oral traditions of the Ifugaos come in many different varieties, but the oldest
and most well-known is that of the ‘hudhud’ (Stanyukovich, 2006).
8
The ‘hudhud’ is a non-ritual chant that describes the Ifugao world of old. It is said
that there are more than two hundred (200) chants, each divided into forty (40) episodes
(Palcon and Sandoval, 2011).
It consists of narrative chants traditionally performed by the Ifugao community,
which is well-known for its terraces extending over the highlands of the Northern Island
of the Philippine archipelago. It is practiced during the rice sowing season, at harvest
time and at funeral wakes and rituals (Stanyukovich, 2006).
Although not as famous as the Ilocos region’s ‘Biag ni Lam-ang’ (Life of Lam-
ang), or the world famous Beowulf, the Ifugao epic ‘hudhud’ continues to become a
favorite among students or researchers of Philippine literature. The reason is because it
illustrates some very important lessons -- the evils and foolishness of warfare and the
goodness and advantage of upholding peace (Dechavez, 2009).
Because of its classic theme, the stories of ‘hudhud’ remain relevant even up to
these days making it worthy to be a masterpiece.
In 2001, UNESCO designated the chants a Masterpiece of Oral and Intangible
Heritage of Humanity as cited by Stanyukovich (2006).
Because of its social significance in upholding tradition, the ‘hudhud’ deserves
the recognition of the UNESCO, and ought to be considered and protected as a valuable
cultural heritage (Dechavez, 2009).
Taking Care of a Master Piece
Diversity in the world today is being destroyed at alarming and unprecedented
rates. This includes culture and knowledge systems (Corpuz, 1999).
9
Like any other masterpiece, ‘hudhud’ chants are also in danger. In an article
written by Palcon and Sandoval (2011) they have mentioned that many of the Ifugaos
especially the young people have no idea on how to chant the episodes of ‘hudhud’.
There is then a need to develop a more in-depth understanding of culture so that
true understanding among diverse population will be brought about. The need is dictated
upon by the ongoing demographic changes across the nation and the movement towards
globalization (Portuando, 2002).
In a convention on Safeguarding Intangible Cultural Heritage in 2003 by the
UNESCO, they have mentioned that the national government has to designate and
empower organizations to document intangible cultural heritage and create inventories
thereof, and also to encourage the preservation, protection, and transmission of intangible
cultural heritage by working closely and cooperatively with the relevant communities.
Policies and strategies sensitive to cultural realities, therefore, must be pursued so
that the country can embark on meaningful but relevant development (De Leon, 2011).
As an initiative to rekindle this dying heritage, the NCCA through its intangible
heritage committee undertakes the inventory of the Philippines intangible heritage, such
as ‘hudhud’ and safeguard them (NCCA-IHC, n. d.).
The NCCA as funded by the UNESCO/ Japan Funds-In-Trust for the Preservation
and Promotion of the Intangible Cultural Heritage implemented the ‘hudhud’ Schools for
Living Traditions (HSLT) in safeguarding and transmitting the ‘hudhud’ chants of the
Ifugao (NCCA-IHC, n. d.).
10
The creation of the HSLT is a prelude to the idea of integrating the teaching of the
‘hudhud’ in the provincial school curriculum concentrating in the lower school levels (De
Leon, 2011).
The study on the indigenous institution by NEDA-CAR (1991), as cited by
Maguen (2005), recommended that school curricula in the Cordillera should include at
least a subject focused on indigenous culture, the struggle for autonomy, the geography
and resources of Cordillera, their homeland. The study further said that such
recommendation will promote better understanding of the various ethno-linguistic
groups.
With this, the government created Republic Act No. 8371 otherwise known as the
Indigenous Peoples Rights Act of 1997. The act embodies the rights and aspirations of
the indigenous people (Awas, 2010).
“The State shall respect, recognize and protect the right of ICCs/IPs to preserve
and protect their culture, traditions and institutions. It shall consider these rights in the
formulation and application of national plans and policies (IPR Act of 1997).”
Thus, there is a need to call for sustained partnership and to use education to the
advantage of the holders of the legacy and their destiny (Palcon and Sandoval, 2011).
Communication Strategy
Communication strategy for a project is the documentation of how
implementation will be disseminated to and received from all stakeholders in the activity.
It identifies the mean/s medium and frequency of communication between the different
parties. It is used to establish and manage ongoing communication throughout a program
or project (OGC, 2001 as cited by Bawas, 2008).
11
On the other hand, communication strategy can be used as a device which enables
the learners to bridge gap between classroom interaction and various communicative
competences of the learners (Blum-Kulka and Levenston, 1983 as cited by Cayat, 2009).
Cultural Transmission
Cultural transmission is the process of passing on culturally relevant knowledge,
skills, attitudes, and values from person to person or from culture to culture (SIL
International, 1999).
According to Yim (n. d.) the most knowledgeable and skilled persons who
maintained the particular art or technique was encouraged to transmit it to others in order
to preserve and continue the transmission on the culture.
Furthermore, those involved in the condition of this traditional knowledge
constitute one of the most interesting aspects of our living heritage. Each member of the
community possesses a piece of stored knowledge. Crucial knowledge is passed on
during community activities, frequently without any conscious attention to the process
(Bisin and Verdier, 2010).
Passing information by “word-of-mouth” has been shown to be one of the most
effective communication channels for acquiring knowledge and promoting desire
changes in behavior (UNFPA, 1999).
Challenges in Cultural Transmission
A number of scholars have found that concepts like mutation, selection and
random drift, which emerged from the theory of biological evolution, may also explain
evolutionary phenomena in other disciplines as well.
12
According to Alkullo as cited by Awas (2010), there are some constraints that
hinder the transmission of knowledge. These were: a) education and exposure especially
of the young to modern training have biased people’s attitudes towards IK; b) some
members of the community feel it is time consuming, exhausting and sometimes
dangerous to hunt for herbs in the forest and bushes; c) IK was reported as not effective
in large scale production; d) some religious beliefs do not encourage traditional beliefs
and technologies regarding them as demonic and superstitious; e) regressive government
laws prohibiting some practices like growing cannabis, un-authorized tree cutting and
rudimentary castration of livestock; and f) selfishness that inhibits people from passing
on knowledge to other.
Definition of Terms
‘Mun-abbog’. They are the rest of the choir who chant the ‘hudhud’.
‘Munhaw-e’. He/She is lead chanter of the choir.
‘Point Teachers’. They are the appointed teachers in the schools who monitor the
teaching of ‘hudhud’.
‘Stakeholders’. They are the people involved in HSLT program.
13
METHODOLOGY
Locale and Time of the Study
The study was conducted at Lagawe, Ifugao. Lagawe is one of the ten (10)
municipalities of Ifugao province which in turn is one of Luzon’s prime tourist
destinations in the Cordillera Administrative Region (CAR).
Lagawe, a fourth class municipality, is politically subdivided into twenty (20)
barangays namely: Abinuan, Banga, Boliwong, Burnay, Buyabuyan, Caba, Cudog,
Dulao, Jucbong, Luta, Montabiong, Olilicon, Poblacion South, Ponghal, Pullaan,
Tungngod, Tupaya, Poblacion East, Poblacion North and Poblacion West. It is located
approximately 348 km away from Manila and 333 km from the city of Baguio.
Lagawe residents are Tuwali, Iloco, Ayangan and English speakers related to the
other people of the Ifugao region. They practice a mixture of indigenous religion,
Catholicism and other forms of Christianity. According to the latest census it has a
population of 15,269 people in 2,944 households.
This place was chosen to be the place of study because it is where the ‘hudhud’
was strongly practiced and it was one of the municipalities where HSLT program was
implemented.
The study was conducted from December 2011 to January 2012.
Respondents of the Study
The key informants of the study were selected stakeholders of the ‘Hudhud’
Schools for Living Tradition (HSLT) – the project proponent Jacqueline Lunag, two
14
Figure 1. Map of the Lagawe, Ifugao
15
teachers, namely Fatima Tugunen and Ellenora Aliguyon. They were identified through
the DepEd Ifugao Division and the barangay officials of Lagawe, Ifugao.
Survey respondents were 20 students of HSLT in Tungngod Elementary School.
The respondents were chosen through Fatima Tugunen, the point teacher of Tungngod
Elementary School.
Data Collection
The data were gathered through key informant interviews using guide question.
The researcher did the interview in Tuwali, Iloco and English.
The researcher also conducted a survey among the twenty students of the HSLT
using an interview schedule. They were interviewed individually by the researcher.
Data Gathered
The researcher gathered data on the characteristics of the people involved in the
HSLT; the procedures that have been applied; the ideas have been generated from the
implementation; the communication materials used; the challenges faced by the HSLT;
and, the organizational strategy that was used in analyzing problems and in devising,
implementing, evaluating and managing solutions to problems in the HSLT.
Data Analysis
The data gathered from the key informants was summarized, organized and
presented in narrative form. Data from the survey was consolidated, tabulated, and
analyzed using means and percentages.
16
RESULTS AND DISCUSSION
HSLT Stakeholders
Agencies. The agencies involved in the HSLT were the NCCA, DepEd and the
Local Government Units of Ifugao.
NCCA is a national government agency that supports programs on cultural
development. It is the overall policy making body and grants-giving agency for the
preservation, development and promotion of Philippine arts and culture. One of its
programs is the Schools for Living Traditions (SLT) established among different ethno-
linguistic groups in the Philippines. SLT is used as a strategy to safeguard intangible
cultural heritage of the country. For Ifugao, NCCA suggested that a proposal be
submitted by DepEd Ifugao for the establishment of an SLT for the teaching of ‘hudhud’.
DepEd is the national government agency responsible for the management of the
Philippine system of basic education. DepEd- Ifugao Division, just like all DepEd offices
in all provinces, oversees the delivery of educational services which include cultural
preservation and other cultural endeavors. It established Schools of Living Traditions
across the province. The Schools Division Superintendent (SDS) approved the
organization of HSLT classes.
For its part, the Local Government Units at the provincial and municipal levels
played an essential role in establishing the HSLT. Provincial and Municipal officials
actively supported the program by assuming the financial responsibility for sustaining the
HSLT and other related activities.
The HSLT Executive Commission was later created. It is composed of school
heads, community heads, and barangay officials. Its main role is to oversee the operations
17
of the program.
Key individuals. Key persons in the conceptualization and implementation of the
program are listed and characterized in Table 1. They also served as key informants for
this study.
Jacqueline Lunag was invited by NCCA as DepEd representative to the Intangible
Cultural Heritage (ICH) Committee in 2004. She was tasked to submit a proposal for the
establishment of the HSLT which was approved by the NCCA the same year. Mrs.
Lunag coordinated several seminar workshops as part of HSLT activities. She now serves
as consultant, resource person, trainor and coordinator for the program. She claims that
her involvement in the program strengthened her love for Ifugao culture. It also fired up
her passion to safeguard and preserve the Ifugao culture even to the extent of sacrificing
her time, money and energy.
Ellenora Aliguyon was one of the first students of the SLT headed by Manuel
Dulawan in 2001. Aliguyon never thought that she would be involved in cultural
endeavors. But when she joined the SLT, she fell in love with the chant and the Ifugao
culture. She devoted her time every Saturday to teach willing children on how to chant
the ‘hudhud’ and execute other cultural performing arts like playing gongs, dancing. She
is now the Cluster Head for SLT in Kiangan, Ifugao.
For Aliguyon, being part of the HSLT is a rewarding endeavor. She said, “I am
fulfilled that I learned about my culture and that I was able to share its importance to my
people. With this I am able to contribute to the preservation of our culture. At least, I
leave a legacy to my co-Ifugao.”
18
Fatima Tugunen is a teacher of Tungngod Elementary School. She was one of the
participants of the first seminar-workshop on ‘hudhud’ chants conducted by DepEd in
August 2004. She was not able to learn the ‘hudhud’ chant instantly during the seminar
so she supplemented it by learning on her own. She looked for old ‘hudhud’ chanters in
their place and asked them to chant for her. She recorded the chants and meditated on
them afterwards. Continuous practice improved her chanting the ‘hudhud’.
Because of the passion she demonstrated for ‘hudhud’ she became one of the
point teachers of HSLT in Lagawe. That passion inspired her to be more creative in
teaching ‘hudhud’. She translated the stories in the ‘hudhud’ in English and compiled
them. She also organized a ‘hudhud’ club to train interested children in chanting the
Table 1. General characteristics of key informants
NAME
AGE SEX
POSITION/
ROLE IN THE
ORGANIZATION
HSLT
Jacqueline
49
F
Educational Supervisor I
Consultant,
Lunag
of
DepEd-Ifugao
Coordinator,
Division
Resource Speaker,
Trainor
Ellenora
54
F
Internal Auditor of
SLT Cluster Head-
Aliguyon
Ifugao
Electric
Community
Cooperative
Inc.
(IFELCO)
Ifugao
Lagawe,
Ifugao
Fatima
52
F
Teacher
at
Tungngod
Point
Teacher
Tugunen
Elementary
School
19
‘hudhud’. Tugunen said that after eight years of teaching the ‘hudhud’, she appreciated
and valued the Ifugao culture more. She even devoted her time every summer with
students and elders to prepare them for the annual ‘hudhud’ competition in Ifugao.
Students. Twenty HSLT students from Tungngod Elementary School represented
the learners in this study. These 20 students were from grade three to grade six and they
all belonged to the ‘hudhud’ club. The club joined contests and performed in different
festivals in Ifugao. Moreover, the club was invited to perform at the Cultural Center of
the Philippines (CCP) complex in May 2010.
Among the 20 respondents, 17 (80%) said that they learned to chant the ‘hudhud’
in school with the help of their teacher. Only three students said that they learned
‘hudhud’ in their homes. All of the students said they enjoy chanting the ‘hudhud’.
Among the 20 students was Danica Garcia, a nine year old grade four student who
was the munhaw-e or the lead chanter of the group. The rest of the chanters were called
the mun-abbog. Tugunen said that being a munhaw-e is the most crucial role because he
or she provides the go-signal for the chorus. But Danica was able to manage to learn the
part of a munhaw-e. Danica is one of the students who learned to chant ‘hudhud’ in
school.
Management Strategies Adopted by the HSLT
Planning Stage
Proposal preparation. The recognition of ‘hudhud’ by UNESCO in 2001 as
Masterpiece of Oral Intangible Heritage of Humanity chants, prompted NCCA to suggest
that a School of Living Tradition specifically for ‘hudhud’ be established. NCCA saw the
need to safeguard and transmit the ‘hudhud’ through formal education. Aliguyon
20
Figure 2. Interview with ma’am Ellenora Aliguyon.
Figure 3. Photo of ma’am Fatima Tugunen together with the
Tungngod Elementary chanters.
21
supported the idea. She said, “Integrating the teaching of ‘hudhud’ in formal education
could mean a lot because in school, children think that they are compelled to learn the
things that teachers teach them.” Furthermore, she mentioned that it is easier to monitor
the interest and development of the students inside the classroom.
Through the Intangible Cultural Heritage (ICH) Committee under the NCCA, it
was suggested to the DepEd Ifugao Division representative that a proposal be submitted
for this purpose.
Action planning. Upon the approval of the proposal by NCCA, DepEd-Ifugao
called for a meeting and an action plan was drawn for implementation.
Implementation Stage
Organization of HSLTs. With the supervision of DepEd-Ifugao, HSLTs were
established in key areas across the province. Table 2 lists the seven municipalities and 23
schools that hosted the HSLTs.
Recent activities. At present HSLT is conducting workshops like ‘hudhud’ for
beginners. Furthermore, HSLT continuously invites different schools to present the
‘hudhud’ at different occasions. The latest activity was the presentation of the different
schools in Banaue hotel in 2012.
Identification of ‘hudhud’ chanters. A survey was done to trace the remaining
‘hudhud’ chanters who were then requested to share the art and knowledge through
seminar-workshops organized by DepEd.
Seminar-workshops. In August 2004, DepEd organized a seminar-workshop
which aimed to teach school teachers how to chant the ‘hudhud’. The identified ‘hudhud’
22
Table 2. Areas covered by HSLT
MUNICIPALITIES
SCHOOLS
INVOLVED
Lagawe Lagawe
Central
School
Cudog
Elementary
School
Burnay
Elementary
School
Buliwag
Elementary
School
Tungngod
Elementary
School
Kiangan Kiangan
Central
School
Baguinge
Elementary
School
Duit Elementary School
Nagacan
Elementary
School
Lamut
Nayon
Elementary
School
Ilap
Elementary
School
Bliss Elementary School
Panopdopan Elementary School
Hingyon Hingyon
Central
School
Umalbong
Elementary
School
Pitawan
Elementary
School
Hungduan
Hungduan
Central
School
Hapao
Elementary
School
Pula Elementary School
Asipulo Asipulo
Central
School
Pula Elementary School
Banaue Amganad
Elementary
School
Balawis
Elementary
School
23
chanters became teachers to teacher-participants from different schools. The seminar
became a venue for the identification of point teachers for the program.
Legislative intervention. The provincial government of Ifugao issued Executive
Order 003, s.2004 which stipulated that teaching of the ‘hudhud’ be integrated in Music,
Arts, Physical Education and Health (MAPEH). The order was used by DepEd –Ifugao in
communication with the different schools.
Production of teaching materials. Teaching guides were produced by DepEd-
Ifugao through a writeshop among selected teachers. Blurt website (2010) said that a
teacher is nothing without something to teach; that something comes from a subject
matter with a background. This teaching matter comes from resources that create the bulk
of understanding surrounding the particular subject. Therefore, a teacher is helped greatly
by the resources that back them up.
Elders as teachers. Elders were invited and became teachers for the program.
They taught teachers on how to chant the ‘hudhud’ in seminars. Even teachers like one of
the key informant Mrs. Tugunen ask the elders assistance on the chant.
Other interventions. ‘Hudhud’ competitions were organized to encourage schools
to participate. Different techniques on teaching ‘hudhud’ were developed.
Ideas Generated from HSLT Implementation
To identify points for improvement on how the program is being implemented,
this section presents ideas that were generated from the implementation of the program.
Without ideas, no progress occurs, change does not happen and much of human
development will stop (University Blog, 2010).
24
Annual’ hudhud’ competition. The provincial government of Ifugao and Dep-Ed
Ifugao came up with annual ‘hudhud’ competitions involving the whole province. Cash
prizes and perpetual awards for the best ‘hudhud’ chanters were given. These
competitions motivated the different schools to participate. Even in local festivals, there
were ‘hudhud’ competitions that were organized. According to the student-respondents,
these competitions give them the chance to sing the ‘hudhud’. The competition is
composed of two categories, the children and adult category.
Innovative teaching techniques. As for the point teachers they were able to
formulate different techniques in teaching the ‘hudhud’.
Fatima Tugunen saw the need to raise the interest of students first. As a prelude,
she told the story of the chant first. Then she translated the stories in English, had them
printed and compiled. The compilation contains the lyrics of the chant, the story and
some visual representation of the story. It contains 23 episodes of the chant and ten
stories. Then after that she taught the ‘hudhud’ to the students slowly. “Parang
nagtuturo ka lang ng reading so kailangan mong ituro ang proper articulation of words,”
Tugunen said. This means that it is like you are teaching reading so you need to teach the
proper articulation of words.
As for Ellenora Aliguyon, she recorded the ‘hudhud’ done by the elders using
tape recorder and let the students listen to it. She also she gave printed materials of the
‘hudhud’ to students for them to be able to follow the recorded chant.
‘Hudhud Club.’ Tugunen organized the ‘Hudhud’ Club in Tungngod Elementary
School with students, teachers and elders as members. This was expected to
strengthen the teaching of ‘hudhud’ because the members get more time to practice
25
outside their MAPEH subjects. They also get more guidance from the elders who are also
members of the club
Real life ‘hudhud’ chanting. Among the students, their initiative to chant the
‘hudhud’ during occasions was developed. Tugunen said that the students would go to
her saying “im-me ami nun ‘‘hudhud’’ hidin awadan di nate” which means that the
students attended a burial and chanted the ‘hudhud’ there.
Communication Materials Produced by HSLT
HSLT produced communication materials in order to strengthen the program.
This is recognizing that teaching materials can support student learning and increase
student success (Right, 2012). Without information materials, the whole teaching process
could be very boring.
Audio visual materials. CD’s and Videos about ‘hudhud’ chants were produced to
help the students and even the teachers follow proper articulation and pronunciation of
words. Furthermore, they serve as guide for the correct melody and rhythm of the chant.
Books. HSLT produced two books Pumbakhayon: An Origin Myth of the Ifugao
and Halikpon: A Retelling of an Ancient Ifugao Chant. These books were reproduced
into 400 sets and were distributed to the schools. A compilation of stories with
illustrations together with the chant lyrics were also produced and reproduced by Fatima
Tugunen (Figures 2 to 4).
26
Figure 2. Samples 1 of the story translated by Mrs. Tugunen
27
Figure 3. Sample 2 of the translated story of Mrs. Tugunen
28
Figure 4. Continuation of the sample 2
29
Challenges Faced by HSLT
Lack of resources. The major problem the program encountered was the scarcity
of both human and material resources. Material resources include funds that make the
program possible. For point teachers, problems like not enough money to use for
expenses like fare and others are common. This lack of resource was highlighted when
point teachers voiced out that there should be honorarium for their services. The
importance of funds is highlighted in the statement, “Fund is a fuel of an organization or
any kind of business” (Francis, 2009).
As for the human resource, HSLT do not have elders who are expert in chanting
the ‘hudhud’. There is a lack of point teachers and other organizations that support the
program. The teachers’ ability to chant the ‘hudhud’ was also a pressing problem. Very
few among them could do the chant.
Raising the interest of the students on the ‘hudhud’ became also a problem for
the teachers.
Time constraint. The stakeholders of the HSLT are not only focused on the
program because they have their own responsibilities in their work so sometimes conflict
with their schedules arises.
Organizational Strategies Applied by HSLT
in Analyzing and Solving Problems
Challenges or problems will always be part of an organization. But understanding
organization challenges is the heart of successful strategic plans as mentioned in The
Promoting Leadership cite. Furthermore, it mentioned that the clarity of challenges
enables an organization to assess probability of achieving goals, and formulating plans to
30
remove the road blocks on the way and identifying latent opportunities in the challenges.
It also mentioned that challenges are hidden opportunities and strategic plans.
Planning. The key informant of the study said that in order to address these
problems they need to make plans. When they were planning they were able to anticipate
some problems they would be encountering in the future.
What they did to analyze problems was to conduct meetings and ask the people
involved to raise suggestions and comments about the problems. Possible solutions and
options they would undertake were listed down.
“It’s a matter of advocacy,” Lunag said. “You need to encourage the people in the
community to accept the change you want for the benefit of everybody in order to gain
their support,” she added. So to achieve their advocacy to let the community accept
HSLT, they involved local officials; teachers and parents who would help them introduce
the program in the community.
Looking for sponsorship. To address the problem on lack of funds, Lunag, asked
the NCCA for support. They also involved different people in the locality who could help
them in their endeavor like provincial officials, barangay officials and the people in the
community. Reproduction of teaching materials on the ‘hudhud’ got the most of the
budget.
Teachers’ initiatives. The point teachers were able to devise solutions with the
help of their respective schools. In raising the interest of students in the ‘hudhud’, the
point teachers were able to device different techniques in teaching the ‘hudhud’ chant to
the students like creating story books, recording the chant etc.
31
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
This study specifically aimed to characterize the people involved in the HSLT;
describe the procedures that have been applied in the HSLT; identify ideas generated
from the implementation of HSLT; determine the communication devices or materials
used in the HSLT; determine the challenges faced by the HSLT; and to describe the
organizational strategy that was used in analyzing problems and in managing solutions to
problems in the HSLT.
Key informant interviews were done using a recorder and a digital camera for full
documentation. The survey among the students were done using interview schedule.
HSLT is an EdComm strategy applied by Ifugao province to arrest the growing
problem of the deterioration of ‘hudhud’. The key players of HSLT were the people of
the locality. Different ideas were generated by the people involved like ‘hudhud’
competitions, creation of different techniques in teaching the ‘hudhud’ and the creation of
‘hudhud’ club. It also produced communication materials that will aid in the learning of
‘hudhud’ chants like compilation of translated stories, teaching guides, creation of videos
and CDs and books.
The challenges the program encountered were on the scarcity of both human and
material resources. In order to solve the problems, project implementers discussed things
in a meeting with the different stakeholders of HSLT. Networking with other agencies
was also explored.
32
Conclusions
Based on the findings, the following conclusions were derived:
1.
Community people who are differently situated can contribute to the
common cause of cultural conservation in different capacities.
2.
The encouraging output of the HSLT may be attributed to the processes
put in place for the implementation of the program.
3.
A development opportunity like the HSLT can generate helpful ideas from
the people involved.
4.
Communication materials in printed form are important in the
transmission of indigenous knowledge even if this had traditionally been transmitted
through oral communication.
5.
Challenges will more likely be analyzed and solved if an organization
undertakes proper planning.
Recommendations
The study recommends that:
1. there must be an extensive evaluation of the program for further
improvement;
2.
local Ifugao languages be used in documenting the story of ‘hudhud’ for
preservation purposes;
3.
more development initiatives using educational communication be
implemented to generate people participation and ideas in cultural conservation.
33
LITERATURE CITED
AWAS, F. Y. 2010. Staged Bendian as a Medium of Community Dialogue and Action
for Development and Cultural Integrity in Contemporary Kabayan, Benguet,
Philippines. MS Thesis. BSU, La Trinidad, Benguet. Pp. 23 & 24.
BAWAS, J. S. 2008. Communication Strategy Used by Rural Health Unit in Bakkun,
Benguet. BS Thesis. BSU, La Trinidad, Benguet. P. 7.
BISIN, A. and T. VIERDIER. 2010. The Economics of Cultural Transmission and
Socialization. Retrieved December 10, 2011 fromhttp://www.econ.nyu.edu/user/
Bisina/BV%20Survey8%20corrected.pdf
BLURT WEBSITE. 2010. What is Importance of Resource in Teaching? Retrieved
February 8, 2012 from http://www.blurtit.com/q6441880.html
CADIZ, M. C. 2003. Educational Communication for Development, Basic Concepts,
Theories and Know-how, Revised Edition. Laguna, Philippines: Information and
Communication Services.Pp. 2-4.
CAYAT, M. K. 2009. Communication Strategies Used by Laboratory School Teachers at
the University of Cordillera, Baguio City.MS Thesis, BSU, La Trinidad,
Benguet. Pp. 1 & 6.
CORPUZ, V.T. 1999. Looking Indigenous Peoples Eyes: Indigenous Perspective: A
monthly of the Tebtebba Foundation. Vol.11 (No. 1): Pp. 86-87.
DE LEON, F. M. 2011. Intangible Culture. Retrieved December 8, 2011 from
http://www.ncca.gov.ph/about-culture-and-arts/culture-profile/intangible-heritage/
culture-profile-intangible-safeguard.php
DECHAVEZ, A. 2009. Philippine Literature: Philippine Epics: Introduction, Review,
Story, Summary of ‘Hudhud,’ a Philippine Epic Story of the Ifugao Province,
Cordillera. Retrieved November 5, 2011 from http://socyberty.com/folklore/
hudhud-war-epic-of-
ifugao/#ixzztdS7QYsbl
DULAWAN, M. n. d. Indigenous People Keepers of the Past.Retrieved December 11,
2011 from http://library.thinkquest.org/C003235/ifugao.html)
DUMIA, M. A. 1979. The Ifugao World. Quezon City, Philippines: New Day
Publisher P.1.
FRANCIS, K. A. 2008. The Imporatance of Funding. Retrieved February 12, 2012 from
http://smallbusiness.chron.com/importance-funding-business-59.html
INGLEHART, R. and C.WELZEL. 2005. Modernization, Cultural Change and
Democracy: The Human Development Sequence. October 7, 2011 from
34
http://www.google.com/books?hl=tl&lr=&id=O4APtKh7JqQC&oi=fnd&pg=PR7
&dq=impact+of+modernization+to+human+behavior&ots=UfT76TWZXy&sig=
RyGTLO508qOUEEYvfLinTTuktXA#v=onepage&q=impact%20of%20
modernization
%20to%20human%20behavior&f=false
IPR ACT NO. 8371. 1997. Chan Robles Virtual Law Library. Retrieved December 8,
2011 from http://www.chanrobles.com/republicactno8371.htm
MAGUEN, R. K. 2005. Integrating of the Indigenous Knowledge and Practice in the
Courses of Mountain Province State Polytechnic College. PhD Thesis, BSU, La
Trinidad, Benguet. P. 8.
NCCA-IHC. n. d. Intangible Heritage. Retrieved December 2, 2011 from
http://www.ncca.gov.ph/about-culture-and-arts/culture-profile/intangible-
heritage/culture-profile-intangible-safeguard.php
PALCON, E. and C. SANDOVAL. 2011. The Hudhud Legacy: Taking Care of the
Masterpiece.
DepEd-Prime News l. P. 1.
PORTUANDO, M. W. 2002. Principles for Culturally Responsive Teaching. Retrieved
November 8, 2011 from http://www.lad.brown.edu/
RAFI. 1999. Indigenous Peoples: The Key to Biodiversity. Indigenous Perspectives: A
Journal of the Tebtebba Foundation Inc. Vol.11 (No.1): P. 13.
RIGHT, J. 2009. The Importance of Learning Materials in Teaching. Retrieved February
8, 2012 from rhttp://www.ehow.com/about_6628852_importance-learning-
materials-teaching.html
ROVILLOS, R. 1999. Indigenous People in the Web of Life. Indigenous Perspective: A
Journal of the Tebtebba Foundation.Vol.11 (No. 1): P. 1.
SIANGHIO, C. n. d. Ifugao. Retrieved December 8, 2011 from http://literalno.4tripod.
com/ifugaoframe.html
SIL INTERNATIONAL. 1999. The Role of Socialization and Learning in Cultural
Transmission Between Generations. Retrieved December 3, 2011 from
http://i08.cgpublisher.com/proposals/704/index_html
STANYUKOVICH, M. V. 2006. Ifugao Hudhud in the Philippines. Retrieved November
29, 2011 from http://www.swarthmore.edu/SocSci/Linguistic Papers/2007/pyer-
pereira_tiana.psf
THE PHILIPPINE PROFILE. 2009. People, Arts and Culture. Retrieved August 8,
2011 from http://www.oocities.org/lppsec/pp/ifugao.htm
35
THE PROMOTING LEADERSHIP WEBSITE. 2010. Identifying and Understanding
Organizational Challenges. Retrieved February 8, 2012 from http://www. alagse.
com/strategy/s12.php
UNFPA. 1999. The Essentials of IEC. Reproductive Health in refugee Situations: An
Interagency Field Manual. Retrieved November 28, 2011 from
http://www.unfa.org.emergency/manul/elhtm
YIM, D. n. d. Safeguarding Intangible Cultural Heritage and Living Human Treasure in
Korea:
Experiences and Challenges. Retrieved December 12, 2011 from
http://www.tabunken.go.jp/geino/pdf/sympo/07Session2-1Yim.pdf
36
APPENDIX
APPENDIX 1: GUIDE QUESTIONS FOR THE KEY INFORMANT INTERVIEWS
PROFILE OF THE KEY INFORMANT
Name: ________________________________________
Sex: ______Male ______Female
Age: _______
Position in the community: _________________
Role in the HSLT: ________________________
QUESTIONS:
1. How did you get involved with the HSLT?
2. Who are the others involved in the HSLT? What are their respective roles?
3. What can you say about the HSLT in terms of:
A. significance to cultural protection and conservation
B. acceptability among the community people
4. What are the objectives of the HSLT?
5. How was the HSLT established in terms of:
A. who initiated it
B. its introduction to the community
6. What were the steps followed by the HSLT in
A. Identifying the ‘hudhud’ experts
B. Asking the ‘hudhud’ experts to teach
C. Identifying the students
37
7. How did you come up with an idea in integrating the teaching of ‘hudhud’ to the
school curricula?
8. What teaching materials were developed by HSLT? How were these developed?
9. What materials were produced to raise the awareness, understanding and
appreciation of the ‘hudhud’ by people?
10. What are the major problems you have encountered during the planning stage?
A. How did you manage the problem?
11. When you were planning did you ever thought of the possible problem you may
encounter in the future?
Yes
________
No
__________
A. If yes, what are those possible problems you have thought?
a. Among those mentioned problems what did you encounter now that you
have been implementing HSLT for few years already? How did you
manage those problems?
b. What are the problems you have encountered during the
implementation that you have not thought during the planning stage?
How did you manage those problems?
B. If no, what are the problems that arise during the implementation of the
HSLT? How did you manage it?
12. What problems have you encountered in the HSLT? How did you address them?
13. What lessons have you learned from the implementation of the program?
14. Which of the expenses in running the HSLT got the most budget?
38
APPENDIX 2: GUIDE QUESTIONS FOR THE KEY INFORMANT (TEACHER)
PROFILE OF THE KEY INFORMANT (Teacher)
Name: ________________________________________
Sex: ______Male ______Female
Age: _______
Position in the community: _________________
Role in the HSLT: ________________________
QUESTIONS:
1. How did you get involved with the HSLT?
2. How did you learn to chant ‘hudhud’?
3. What is the importance of integrating the ‘hudhud’ to school curricula?
4. What are your experiences in teaching ‘hudhud’?
5. What are the problems you have encountered in teaching ‘hudhud’?
6. How did you address this problem?
7. What are your techniques in teaching ‘hudhud’?
8. After teaching ‘hudhud’, were there any changes in the behavior of the students
towards ‘hudhud’ and to Ifugao culture?
39
APPENDIX 3: INTERVIEW SCHEDULE
PROFILE OF THE RESPONDENTS (STUDENTS)
Name: ________________________________________
Sex: ______Male ______Female
Age: _______
Grade Level: ________
QUESTIONS:
1. Did your parents’ friends or any relative taught you on how to chant ‘hudhud’?
Yes________ No________
• If yes, when did they teach you?
How did they teach you?
• If no, where did you learn how to chant ‘hudhud’?
2. Do you agree that they teach ‘hudhud’ inside the classroom?
Yes _______ No______
• If yes, why? ______________________
• If no, why not? _____________________
3. When do you usually chant the ‘hudhud’?
4. Do you enjoy chanting ‘hudhud’?
Yes __________
No __________
• If yes, why? _________________________________________________
____________________________________________________________
• If no, why are you chanting ‘hudhud’?
___________________________________________________________
40
5. What did you do after learning ‘hudhud’? (Please Check your answers)
___________ I appreciated ‘hudhud’ after learning it?
___________ I appreciated Ifugao culture more than before
___________ I teach my classmates, friends and family members on how
to chant ‘hudhud’
6. Do you understand the message of ‘hudhud’chants?
Yes __________
No ________
• If yes, what does the ‘hudhud’ tells us?
____________________________________________________________
____________________________________________________________
• If no, why can’t you understand?
____________________________________________________________
____________________________________________________________
41
APPENDIX 4: COMMUNICATION LETTERS AND CONSENT FORM
Republic of the Philippines
BENGUET STATE UNIVERSITY
La Trinidad, Benguet
College of Agriculture
DEPARTMENT OF DEVELOPMENT COMMUNICATION
GO ALS and
OBJECTIVES
January 27, 2012
The Department exists to:
JACQUELINE C. LUNAG
1.
Provide instruction for the
MES-1, MAPEH
acquisition of relevant
Office of the PEHM Supervisor
knowledge and skills
essential to development
communication work;
Ms. Lunag:
2. Provide training ground for
Greetings!
development
communicators who will
I am a 4th year College student of Benguet State University, taking
uphold the ideals and
up Bachelor of Science in Development Communication major in
standards of instruction,
Educational Communication. At present, I am conducting my research titled
research and extension in
“Hudhud Schools for Living Traditions (HSLT): An Educational
the fields of development
Communication Strategy for Indigenous Knowledge Conservation”. This
journalism, community
entails conducting interviews to DepEd Staff and proponents of Hudhud
broadcasting and
Schools for Living Traditions (HSLT) in order to gather information that will
educational
answer the objectives of the research.
communication;
In this regard may I request your good office the permission to
3.
Create innovative
conduct interviews for my research?
alternative communication
strategies and opportunities
Thank you very much and your positive response to this request is
that shall draw the full
highly anticipated. Rest assured that the data to be gathered will be used for
potentials of learners and
academic research purposes only.
practitioners of print, radio,
and television.
4. To conduct researches or
Respectfully yours,
field studies; and
5. To formulate and
ANNA LIZA A. PINDOG
implement extension and
Researcher
development programs.
Office Address:
Recommending Approval:
2nd floor, College of
MARIA LUZ D. FANG-ASAN
Agriculture Complex, Benguet
Adviser
State University, La Trinidad,
Benguet
ANNA LIZA B. WAKAT
Email Address:
Department Chair
devcombsu@yahoo.com.ph
42
Republic of the Philippines
BENGUET STATE UNIVERSITY
La Trinidad, Benguet
College of Agriculture
DEPARTMENT OF DEVELOPMENT COMMUNICATION
GO ALS and
OBJECTIVES
January 27, 2012
The Department exists to:
ERNESTO L. PUGONG
6.
Principal
Provide instruction for the
Tunggod Elementary School
acquisition of relevant
Lagawe, Ifugao
knowledge and skills
essential to development
communication work;
Sir Pugong:
7. Provide training ground for
Greetings!
development
communicators who will
I am a 4th year College student of Benguet State University, taking
up Bachelor of Science in Development Communication major in
uphold the ideals and
Educational Communication. At present, I am conducting my research titled
standards of instruction,
“Hudhud Schools for Living Traditions (HSLT): An Educational
research and extension in
Communication Strategy for Indigenous Knowledge Conservation”. This
the fields of development
entails conducting interviews to DepEd Staff and proponents of Hudhud
journalism, community
Schools for Living Traditions (HSLT) in order to gather information that will
broadcasting and
answer the objectives of the research.
educational
In this regard may I request your good office the permission to
communication;
conduct an interview to Ms. Fatima Tugunen and to some of the students
8.
Create innovative
for my research?
alternative communication
Thank you very much and your positive response to this request is
strategies and opportunities
highly anticipated. Rest assured that the data to be gathered will be used for
that shall draw the full
academic research purposes only.
potentials of learners and
practitioners of print, radio,
Respectfully yours,
and television.
9. To conduct researches or
field studies; and
ANNA LIZA A. PINDOG
10. To formulate and
Researcher
implement extension and
development programs.
Recommending Approval:
Office Address:
2nd floor, College of
MARIA LUZ D. FANG-ASAN
Agriculture Complex, Benguet
Adviser
State University, La Trinidad,
Benguet
Email Address:
ANNA LIZA B. WAKAT
Depa
Benguet State University
rtment Chair
devcombsu@yahoo.com.ph
DEPART
43
DEPARTMENT OF DEVELOPMENT COMMUNCIATION
College of Agriculture
CONSENT FORM
PROJECT TITLE:
HUDHUD SCHOOLS FOR LIVING TRADITIONS (HSLT): AN
EDUCATIONAL COMMUNICATION STRATEGY FOR
INDIGENOUS KNOWLEDGE CONSERVATION.
RESEARCHER:
ANNA LIZA A. PINDOG
I have read and understood the information in the Explanatory Statement and had been given the
opportunity to consider the opportunity to consider and ask questions to the information regarding
the involvement in this study. I have spoken directly to my investigator who has answered to my
satisfaction all my questions. I have received a copy of the Explanatory Statement and Informed
Consent Form. I voluntary agree to participate.
Participant’s Signature
______________________ _________________________
Date:
_____________
Name of Participant
Signature of the Participant
Witness or Legal Guardian’s Signature:
(Only when participant cannot read or sign this Informed Consent)
______________________ _________________________
Date:
_____________
Name of Witness/
Signature of Witness/
Legal Guardian
Legal Guardian,
Investigator’s Signature:
I, the undersigned, certify that to the best of my knowledge, the participant signing this consent
form has read the information in the Explanatory Statement fully, that this has been carefully
explained to him/ her, and that he/she clearly understands the nature, risks, and benefits of his/
her participation in this study.
______________________ _________________________
Date:
_____________
Name of Researcher
Signature of Researcher
Document Outline
- Hudhud Schools for Living Tradition(HSLT): An Educational Communication Strategy for Indigenous KnowledgeConservation
- BIBLIOGRAPHY
- TABLE OF CONTENTS
- INTRODUCTION
- REVIEW OF LITERATURE
- METHODOLOGY
- RESULTS AND DISCUSSION
- SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
- LITERATURE CITED
- APPENDIX