WLP 6

Republic of the Philippines
UNIVERSITY OF RIZAL SYSTEM

Pililla, Rizal
COLLEGE OF SOCIAL SCIENCE
WEEKLY LEARNING PACK No. 6
SUBJECT: PHILIPPINE INDIGENOUS COMMUNITIES

TOPIC: Filipino Indigenous Languages and Literatures
PERIOD: Midterm
TIME & SCHEDULE: MW 7:30 AM – 9:00 AM
INTENDED LEARNING OUTCOME

At the end of the module, you should be able to:
 Recognize the need to understand and identify indigenous languages and
literature;
 Attain a well-founded definition of indigenous languages and literature;
 Be familiar with the different types of IP languages and forms of indigenous
literatures in the Philippines;
 Understand the role of indigenous languages and literature in the preservation
and conservation of the socio-cultural characteristics of indigenous people;
 Be familiar with and appreciate the different indigenous languages and literature
in the Philippines; and
 Provide examples of indigenous languages and literature in the Philippines and
explain their role in the development of Filipino nationhood
LEARNING CONTENT
1. Why do we need to study indigenous languages and literature?

David Crystal (2000) provides the different reasons why we need to care for the IP
languages and prevent their dying or extinction. These reasons are:
a. Linguistic diversity enriches our human ecology;
b. Languages are expressions of identity;
c. Languages are repositories of history;
d. Languages contribute to the sum of human knowledge and each language provides a
matrix of wisdom of a particular group of people;
e. Languages are interesting subjects in their own right.
In contemporary times, there is a growing advocacy for an increase in awareness and

concern to help IP groups in some nations to conserve their languages. IP languages’
abandonment or the extinction of IP languages has been an evident adverse outcome
of the process of language convergence, or they die naturally (Headland, 2003; Crystal,
2000).
2. Role of Indigenous Language

An Indigenous Peoples Language can be defined simply as the language spoken
uniquely by a group people who affiliates with a particular indigenous group and/or with
origins in the particular group (Spolsky, 2002).
This language can either be used as the only language, as mother tongue, as the
habitual means of communication at home or in the family, or as the main, preferred,
habitual, general or considered normal language.
There are two other concepts that posed a constant threat to the preservation and
conservation of IP languages: national and dominant.
 National language is defined as the official language/s adopted by a particular

state or nation.
 Dominant regional language, on the other hand, refers to the language spoken
by dominant ethno-linguistic groups in a particular geographical location. It is
usually adopted by the IP community to be able to communicate and establish
trade with non-IP.
According to Headland, the role of IP languages has been reduced to a medium for
communications at home and in the community, which is the result of the need to learn
and adapt to regional and national languages. Furthermore, according to the United
Nations General Assembly, IP language must not be regarded as second-rate or
indifferent. It is a significant part of indigenous people’s ways of life, culture and identity.
A particular language embodies the ideas, beliefs, values, and abstraction that contain
their sense of history, psychology and mindset, understanding of the world, spirituality,
and the vision of their community. Thus, it is the most essential symbol of their
uniqueness and interconnection with each other.
3. Philippine Indigenous Languages

a. Linguistic diversity in the Philippines
The Philippines is considered to be one of the richest sources of linguistic diversity in
the world. According to Nelson Castro (2002), the archipelagic character of the country
is one of the factors that can be attributed to the diversity of languages in the
Philippines.
Curtis McFarland (2004) contends that the linguistic diversity in the Philippines is a
result of natural processes. These include the language change, divergence between
linguistic communities caused by lack of communications, and the converse
convergence affected by a high rate of communication between communities.
b. Status of Philippine IP languages
The number of individual languages listed for the Philippines is 187. Of these, 183 are
living and 4 are extinct. Of the living languages, 175 are indigenous and 8 are non-
indigenous. Furthermore, 41 are institutional, 73 are developing, 45 are vigorous, 13 are
in trouble, and 11 are dying, and 4 are extinct.
 Among the IP languages in the Philippines, only two are widely used for
communication: The Maguindanaon and the Tausug.
Department of Education Order number 74 series of 2009, also known as

“Institutionalizing Mother Tongue-Based Multilingual Education (MLE),” acknowledges
the advantage of the use of the learner’s mother tongue in improving learning outcomes
and the promotion of education for all.
 Only 27 of the 175 indigenous languages in the Philippines are currently

employed as mother languages. These include Balangao, Chavacano, Ibanag,
Ibatan, IfugaoMayoyao, Ifugao-Tuwali, Inabaknon, Inakeanon, Isnag, Ivatan,
Kagayanen, Kalinga-Butbut, Kalinga-Limos, Kalinga-Lubuagan, Kallahan-Keley-I,
Kinaray-a, Maguindanaoan, Manobo-Obo, Maranao, Paranan, Sambal, Sama-
Central, Surigaonon, Tagabawa, Tagakaulo, Tausug, Tboli and Yakan.
 There are 13 IP languages in the Philippines that are considered to be in trouble.
These include Agta-Dupaninan, Atta-Faire, Ayta-Magbukun, Bolinao, Isinai,
ItnegInlaod, Manobo-Kinamiging, Subanen-Eastern, Agta-Mt. Iraya, Alta-
Northern, Batak, Butuanon and Giangan.
 There are 11 dying IP languages in the Philippines. These include Agta-Alabat
Island, Agta-Isarog, Arta, Ata, Ayta-Sorsogon, Ratagnon and Tagbanwa-Central.
The Eskayan language is dormant and is dying.
 While Agta-Dicamay, Agta-Villa Viciosa, Ayta-Tayabas and Katabaga are already
classified as extinct.
In the Philippines, the IP language is always in constant threat of debasement and

reduction to a second class language of either the dominant regional language or the
national language.
For example:
 In the case of the Aetas in Pampanga, the regional language that they need to
adapt and learn is Kapampangan.
 In the case of the Manobos in Mindanao, Cebuano is a language that also
encroaches on their symbolic communication and interaction, and which
influences the status and utility of their native language.
c. Surviving Ancient Syllabic Script among IP languages
Among the different IP languages in the Philippines, the Buhid-Mangyan, Hanunuo-

Mangyan and the Tagbanwa of Palawan have maintained the ancient pre-Hispanic
syllabic script.
Buhid Mangyan Script

Hanunuo Mangyan Script Tagbanwa Script
4. Why do we need to study IP Literature?
The epics, stories, folk tales and legends give us a glimpse of the worldview of the IP
group (Cole, 1915; Tiu, 2001). Cole (1915) argues that these literatures provide the IP’s
explanation of the origin of a significant source of food and livelihood like hills,
mountains, lakes and rivers.
Similarly, the characteristics and origins of certain plants and animals are also
elaborated on in these narratives. They convey their beliefs in supernatural beings and
their spirituality. Some stories capture significant events in their community, their form of
governance, the adventures of their heroes and the legacy of their group.
Thus, through IP literature we gain the knowledge of their past, their mental life and
their customs, beliefs and traditions (Cole, 1915). These are a fundamental aspect of
their identity and must be ensured to be inherited by their future generations to preserve
and conserve their uniqueness as groups of people.
5. Role of Indigenous Literature
IP literature provides different functions in an IP community. It may simply be intended

as a form of entertainment during ordinary days and special occasions (Tiu, 2015;
Asain, 2006).
6. Indigenous Literature in the Philippines
IP literatures in the Philippines can be categorized in conventional literary forms (Asain,

2009; Cole, 2000; Blake, 1911). These include epics, stories, “bugtong” or riddles, folk
tales, mythology, legends and oration. However, elaborate prayers and ritual chants can
also be considered as forms of IP literature (Scott et al., 1956).
 In some groups, selected individuals are tasked to be storytellers and they pass
on this vital responsibility through inheritance within the family, as in the
privileged “binukot” of the Tumanduk group of Panay Island (Bañez, 2002).
 In certain IP groups there is the retelling of the myths and legends—among the
Igorots, the 44 elders and the priests or “mumbaki” are known to be the
storytellers (Scott et al., 1956).
 Among the Hanunuo-Mangyan in Mindoro, the “ambahan” is not limited to a

single individual or family (Postma, 1981). It can be learned and sung by all
members of the community. The pitch and the words can differ from one person
to another.
PROCESS QUESTIONS
1. What are the different languages in the Philippines you are familiar with? Whom
do you think spoke these languages?
2. What are the different Philippine literatures you are familiar with? Provide an
example of each.
3. Are you familiar with the languages and literature of different IP groups in the
Philippines? Why or why not?
Prepared by:
AARON SIBAOT MUNAR

Part-time Instructor
References
Asain, C. (2006). The Tausug Parang Sabil Kissa as Literary, Cultural, and Historical
Materials, Vol. 52 (2006): Available at: http://69.174.53.45/index.php?
journal=TJH&page=article&op=view&path%5B%5D=475
Asain, Calbi A. (2009). Literary Commonalities among the Peoples of the Cordillera and
Muslim Mindanao. The Journal of History, Vol. 55 (2009): Available at:
http://www.ejournals.ph/index.php?journal=TJH&page=article&op=view&path%5B%5D
=361
Bamgbose, A. (1991). Language and the Nation: The Language Question in Sub-
Saharan Africa. Edinburgh: Edinburgh University Press.
Bañez, M.A. (2002). The Political Biography of Dalama: From Binukot to Revolutionary.
Tambara 19. Pp. 123-138. Blake, R. (1911). Philippine Literature. American
Anthropologist, 13(3), 449.
Catapang, E.L. (2014). International Workshop on Endangered Scripts of Island
Southeast Asia, organized by the Research Institute for Languages and Cultures of Asia
and Africa, Tokyo University of Foreign Studies, held on 27 February to 1 March, 2014.
Castro, N. (2002). Indigenous Languages for Development: The Philippine Experience.
In Lo Bianco, J. (ed.). (2002). Development and Language: Global Experiences and
Local Effects. Melbourne: Language Australia, Ltd. Pp. 67-74
Cole, M. (2000). Philippine Folk Tales. Tennessee: University Press of the Pacific.
Cole, F.C. (1915). A Study in Tinguian Folk-Lore. Unpublished Manuscript. Ph.D. in

Philosophy. Columbia University
Crystal, D. (2000). Language Death. Cambridge: Cambridge University Press.
Headland, T. (2003). Thirty Endangered Languages in the Philippines. Work Papers of

the Summer Institute of Linguistics, University of North Dakota Session, Volume 47.
Available at http://www.und.edu/dept/linguistics/wp/2003Headland.PDF
Himes, R. S. (2012). The Central Luzon Group of Languages. Oceanic Linguistics,

51(2), 490-537.
McFarland, C. D. (2004). The Philippine language situation. World Englishes, 23(1), 59-
75. doi:10.1111/j.1467-971X.2004.00335.x
Postma, A. (1981). Treasure of a Minority. Manila: Arnoldus Press, Inc.
Postma, A. (1971). Contemporary Mangyan Scripts. Philippine Journal of Linguistics

2:1- 12
Reid, L. (2013). Who are the Philippine Negritos? Evidence from language. Human
Biology, 85(1-3), pp. 329-358.
Robinson, L. C., & Lobel, J. W. (2013). The Northeastern Luzon Subgroup of Philippine
Languages. Oceanic Linguistics, 52(1), pp. 125-168.
Scott, W., et al. (1956). Sagada Secular Literature: Prose. Philippine Sociological
Review, 22(1/4), pp. 151-180. Retrieved from http://www.jstor.org/stable/23892250
Saleeby, N. (1905). Studies in Moro History, Law and Religion. Department of the
Interior Ethnological Survey Publications. Volume IV Part I. Bureau of Public Printing:
Manila
Tiu, M. (2001).Worldview, Community and Lumad Poetics. Tambara 18. Pp 137-154.
United Nations General Assembly paper, fifth session, Expert Mechanism on the Rights
of Indigenous Peoples: Study on the role of languages and culture in the promotion and
protection of the rights and identity of indigenous peoples, 2012, p. 8.

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Republic of the Philippines

UNIVERSITY OF RIZAL SYSTEM

COLLEGE OF SOCIAL SCIENCE

WEEKLY LEARNING PACK No. 6

SUBJECT: PHILIPPINE INDIGENOUS COMMUNITIES

INTENDED LEARNING OUTCOME

1. Why do we need to study indigenous languages and literature?

In contemporary times, there is a growing advocacy for an increase in awareness and

2. Role of Indigenous Language

 National language is defined as the official language/s adopted by a particular

3. Philippine Indigenous Languages

Department of Education Order number 74 series of 2009, also known as

 Only 27 of the 175 indigenous languages in the Philippines are currently

In the Philippines, the IP language is always in constant threat of debasement and

c. Surviving Ancient Syllabic Script among IP languages

Among the different IP languages in the Philippines, the Buhid-Mangyan, Hanunuo-

Buhid Mangyan Script

4. Why do we need to study IP Literature?

5. Role of Indigenous Literature

IP literature provides different functions in an IP community. It may simply be intended

6. Indigenous Literature in the Philippines

IP literatures in the Philippines can be categorized in conventional literary forms (Asain,

 Among the Hanunuo-Mangyan in Mindoro, the “ambahan” is not limited to a

AARON SIBAOT MUNAR

Cole, F.C. (1915). A Study in Tinguian Folk-Lore. Unpublished Manuscript. Ph.D. in

Crystal, D. (2000). Language Death. Cambridge: Cambridge University Press.

Headland, T. (2003). Thirty Endangered Languages in the Philippines. Work Papers of

Himes, R. S. (2012). The Central Luzon Group of Languages. Oceanic Linguistics,

Postma, A. (1981). Treasure of a Minority. Manila: Arnoldus Press, Inc.

Postma, A. (1971). Contemporary Mangyan Scripts. Philippine Journal of Linguistics

Tiu, M. (2001).Worldview, Community and Lumad Poetics. Tambara 18. Pp 137-154.

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