Cultural Preservation and IPRA: A Study on Traditional Practices and

Education at Sitio Mati, Barangay Pangobilian, Brooke’s Point, Palawan,

Philippines

1
Marialen S. BALESTIN, 1Mary Jane O. BASBAS, 1Jeanderlyn A.
CABICUNGAN,1Diana A. MALIT, 2Hamida A. ABDURAJIK, 2Azalea Cassandra G.
ANERON, 2Rabby D. JAILANI, 2Aljenne G. OMALBASA, 2John Mike M.
JUANERIO 3Marke U. DIKI, and 3Jay-Ann S. RINDAMAN
1,2,3
Palawan State University - Brooke’s Point Campus, Brooke’s Point, Palawan
Philippines

ORCID IDs of the author(s)

H. A. 0009-0007-4403-5618
A.C.A. 0009-0003-7844-6942
M. B. 0009-0004-7603-8686
M. J. B. 0009-0006-5051-5274
I. C. 0009-0000-8217-1978
N. D. 0009-0003-7844-6942
R.J. 0009-0003-9512-278X
J.R. 0009-0005-1289-2063
D.M. 0009-0007-0444-8063
A.O. 0009-0001-9180-4551
J.J. 0009-0007-0444-8063

*Corresponding author: balestinmarialen@gmail.com

Abstract

This study examines how the Indigenous Peoples’ Rights Act (IPRA) or Republic Act
8371 of 1997 supports the cultural preservation of the Palaw’an tribe, the role of
education in preservation of traditional practices and the lived experiences of the
Palaw’an tribe in Sitio Mati, Brgy. Pangobilian, Brooke’s Point, Palawan. Using a
qualitative phenomenological approach, focus group discussions and interviews
were conducted with elders, youth and community leaders. The findings show that
traditional practices such as Tarek and Runsay remain important, but the
involvement of youth in these traditional practices is declining due to modernization
and loss of interest of the young generation. While IPRA 8371 has provided
recognition, most community members have limited knowledge of the law's
implementation. Cultural preservation occurs through elders and informal learning,
as well as integrating traditional dances in formal education. This investigation
highlights the need for stronger collaboration between schools, tribal elders and
support from the government to sustain cultural practices. The recommendations
include increasing the knowledge about IPRA 8371, and involving youth in cultural
preservation.

Keywords: IPRA 8371, Palaw’an tribe, cultural preservation, indigenous education

Introduction

The Philippines is one of the countries with a diverse population including various
Indigenous communities. The roles, beliefs, and traditional practices of indigenous
communities are essential components of the country’s history. In accordance with
the National Commission on Indigenous Peoples (NCIP) there are around 11.3
million Indigenous people in the country (Minority Rights Group, 2024), and are
identified in Article II (h) of the indigenous Peoples’ Rights Act of 1997 in the country
as; “a group of people or homogeneous societies identified by self-ascription and
ascription by others, who have continuously lived as organized community on
communally bounded and defined territory, and who have, under claims of ownership
since time immemorial, occupied, possessed and utilized such territories, sharing
common bonds of language, customs, traditions and other distinctive cultural traits,
or who have, through resistance to political, social and cultural inroads of
colonization, non-indigenous religions and cultures, became historically differentiated
from the majority of Filipinos”. In the Philippines, the acknowledgement of Indigenous
peoples' rights is still a compelling subject, considering that cultural preservation,
land dispossession and rights for education continue to be a challenge faced by the
indigenous people. The Indigenous People Rights Act of 1997 also known as
R.A.8371, an act to “Recognize, Protect, and Promote the rights of Indigenous
people/indigenous cultural communities, creating a National Commission on
Indigenous Peoples (NCIP), Establishing Implementing Mechanism, Appropriating
Funds Therefor, and Other purposes”, this law regulate that the government should
give assistance to the Indigenous communities and help them to have a better social
and economic conditions. Additionally, the law will help to facilitate their process of
having their ancestral lands and obtain indigenous ownership.

The IPRA (R.A. 8371) emphasizes the preservation and promotion of IP rights and
cultural integrity. However, various investigations reveal a problem between policy
and practice, for instance, the implementation of IPRA 8371 stays inconsistent, with
some regions like Tagudin, Ilocos Sur reporting positive outcomes through the
support of local government (Andaya, 2023) while others face different matters such
as weak institutional support, budget constraints, and administrative roadblocks
(Fagilagmago et al., 2025). In addition, the implementation of IPRA (R.A. 8371) in
the Philippines has shown serious problems with contradictory legislation, outside
pressures, and ancestral land ownership in order to support Indigenous communities
(Ampater et al., 2024), and a comparison between the Philippine laws on Indigenous
rights and international norms (ILO Convention 169) has shown complexities in
undertaking these laws into practice (Doyle, 2024). Additionally, Indigenous Peoples’
traditional knowledge is not adequately protected by the present legal structure of
intellectual property rights, human rights, and biodiversity regimes (Hossain et al.,
2021). The study of Aclayan et al., (2025) underscore the importance of localized
awareness campaigns, Indigenous Peoples Mandatory Representatives (IPMRs),
and institutional reforms to strengthen IP rights and governance, but systemic
barriers occurs such as inadequate funding and lack of trained IP educators (Basiwal
& Tovera, 2023). Meanwhile, cultural preservation is complexly connected with
education and language transmission. The Schools of Living Traditions (SLTs), as
highlighted by Hipolito (2024) and the indigenous Peoples Education (IPED) policy
(Miole, 2024) showcase efforts to include Indigenous knowledge System and
Practices into educational outlines, such models seek to empower communities by
bringing local traditions, spiritual beliefs and everyday practices in education.
Similarly, Geronimo et al., (2024) investigates the life-cycle practices of Aeta tribe,
one of the indigenous groups in the Philippines residing in eastern part of Luzon
islands, emphasize the integration of life cycle into educational design as a tool for
improving cultural identity and learning goals. Furthermore, studies on the Manobo
(Robiego et. al., 2022) and Aeta Magbukun (Angeles, 2024) communities
demonstrate on how their cultural resilience and language preservation are
maintained, applying daily practices and familial transmission will help to uphold
cultural preservation, despite the influences of modernization and marginalization.
The study of Owen (2024) explores that the Blaan tribe used both modern and
traditional tools to preserve its cultural heritage, for example, oral storytelling (like
duma) for traditional methods, while smartphones and social media and other digital
tools are used to document rituals and crafts. Additionally, the indigenous cultural
preservation, particularly in the context of traditional practices and education, is not
only a cultural legacy but also for the justice and rights of Indigenous People and
empowerment. Under those circumstances, obstacles remains, Jocson (2018)
highlights a paradox between the drive for inclusion and the imperative for cultural
preservation, as indigenous communities negotiate with the complexities of
modernization and integration into conventional communities. They face the daunting
challenge of preserving their unique cultural identities and traditional practices while
acquiring better opportunities and resources.

Numerous studies have been conducted regarding the Indigenous People Rights Act
or the R.A. 8371, integration of traditions in educational settings, as well as the
diverse cultures and traditional practices on Indigenous people, however, a majority
of these investigations have been carried out outside Palawan. Meanwhile, existing
literature in the province of Palawan often emphasizes the legal, political or territorial
dimensions of IPRA 8371. For instance, a study about the exercise of Free, Prior and
Informed Consent by the Tagbanua Indigenous community in Barangay Banuang
Daan and Cabugao, Coron Island, find out that while the FPIC has helped the
Tagbanua to protect their land and assert their rights, it has also bring new
challenges in managing relationships with outsiders and ensuring internal equity
within the community (Wolfram et. al., 2012). Novellino (2000) critically analyze how
the implementation of IPRA (R.A. 8371) affects the preservation, recognition and
protection of Indigenous territorial claims, the land rights and ancestral domains of
Indigenous Peoples in Palawan, specifically the Batak, Tagbanua, and Palawan
tribes. Both studies show minimal attention given to traditional practices, such as
rituals and dances, it is important to note that the scope of Indigenous People Rights
Act or R.A. 8371 extends beyond land rights due to the fact that it also encompasses
cultural integrity, the right to self-governance and empowerment of Indigenous
Peoples, as stated in the section 33 of IPRA Law or R.A 8371 that it addresses the
rights of indigenous people or the cultural community regarding cultural sites, their
ceremonies and about their religious. Therefor, the researchers aim to examine the
influence of IPRA 8371 on the preservation of cultural traditions specifically the
traditional dance and ritual among Palaw’an tribe in Sitio Mati, Brooke’s Point,
Palawan, explore how these traditions are transmitted and integrated into both
formal and non-formal educational setting and identify the challenges and
opportunities in preserving Palaw’an cultural traditions, and recommend ways to
strengthen cultural continuity across generations. By exploring this unique
intersection of culture, law, and education, the research can contributes new insights
into indigenous empowerment through cultural sustainability in one of the most
cultural tribe in the Province of Palawan. The resulting synthesis of data will provide
vital information for several groups: for students and researchers, the study will serve
as a foundational resource and credible information for future research on IPRA and
Palaw’an tribe culture. Educators will find the research particularly useful for
enriching their classroom discussions on cultural preservation and indigenous rights.
The study’s findings will also be invaluable to the parents and community leaders
within the Palaw’an community, providing them with a deeper understanding of the
challenges and opportunities in the context of cultural preservation.

This study is anchored on the Cultural Transmission Theory and the Rights-Based
Approach. Cultural Transmission Theory explains which how traditions are passed
across generations, it includes vertical (parent to child), horizontal (peer to peer), and
oblique (from elders or leaders to younger members) modes of transmission. This
theory helps frame how the Palaw’an elders preserve and share traditional practices
such as Tarek and Runsay, and how youth involvement or its absence impact cultural
continuity. Rights-Based Approach highlights that all individuals and groups have
inherent rights, including the right to cultural identity, participation and education.
IPRA 8371 serves as a legal embodiment of this approach in the Philippines, the
theory guides the analysis of how well IPRA 8371 contributes to protect and
promote the Palaw’an tribe’s cultural rights. These theories provide a
comprehensive foundation for examining how traditional knowledge is transferred
and how indigenous rights are supported or constrained by education system and
community dynamics.

The investigation explores how traditional practices are maintained, transmitted, or

challenged within community life, the life experiences of Palaw’an tribe and
determine the understanding of Indigenous people about IPRA 8371 and its impact
on cultural preservation. Specifically, the study seeks to answer the following
questions: How does the implementation of IPRA 8371 influence the preservation of
traditional dance and ritual among the Palaw’an tribe? How the traditional dance and
ritual of the Palaw’an tribe taught and transmitted through formal and non-formal
educational settings? Based on the results of the study, what are the perceived
challenges and opportunities in preserving Palaw’an culture, and what implications
may be drawn to save and strengthen the preservation of the Palaw’an culture? The
study examined the cultural preservation of traditional practices among the Palaw’an
tribe in Sitio Mati, Brooke's Point Palawan, specifically on their traditional dances and
rituals. Moreover, the investigation explore the role of formal and non-formal
education in preserving cultural traditions and promoting indigenous knowledge, as
well as the impact of IPRA (R.A. 8371) on conservation of culture. For delimitation,
the geographic scope focus on Sitio Mati, Brooke's Point, Palawan, the population
was the Palaw’an tribe community members, the cultural practice only evolve in the
traditional dances and rituals, and for educational context is on formal and non-
formal education settings, IPRA (R.A. 8371) implementation: Impact on cultural
preservation, Participant demographics: Ages, gender, and roles within the
community.

Methodology
Research Design
This research used a qualitative phenomenological research design to explore and
understand the lived experiences of the Palaw’an tribe in Sitio Mati, Brooke’s Point,
Palawan regarding the preservation of traditional dance and ritual, the impact of
IPRA 8371 in preservation of cultural practices and how education being part of
upholding the traditional practices. A phenomenological approach is appropriate as it
allows the researchers to document the deep personal insights of individuals about
their cultural realities and how these are maintained and preserve, it is presented as
a flexible and forward-looking approach for understanding human experiences
(Isaac, 2017).

Research Locale
This study was conducted in the Municipality of Brooke's Point, located in the
province of Palawan, Philippines. The indigenous communities are distributed across
municipalities, primarily in the southern part of the province. However, the selection
of Brooke’s Point, Palawan as the study site was strategically informed by the
researchers’ relation with Palawan State University Brooke's Point Campus, this
closeness made fieldwork and data collecting easier, enabling more thorough
interaction with the local populace and a more thorough comprehension of the
research issue in its particular context. Brookes Points has 18 Barangay, however
study mainly focus at Sitio Mati, Barangay Pangobilian, Brooke’s Point Palawan. The
existence of the Palaw’an community in the area provided a large range of
viewpoints for the research, reinforced the justification for selecting this site.

Figure 1. Map showing the location of Sitio Mati, Barangay Pangobilian,

Broke’s Point, Palawan (Delineated by broken line)

Respondents of the Study

Respondents are selected from the Palaw’an tribe, an indigenous community
residing in the Sitio Mati, Barangay Pangobilian, Brooke’s Point, Palawan. Purposive
sampling was used to identify who have direct experience or involvement with
indigenous education and cultural preservation. These will include: Palaw’an elders
who safeguard traditional knowledge, youth who represent the future custodians of
the culture and community leader or officials implementing IPRA Law or R.A.
8371(Panglima or chieftain). Understanding the background of the participants is
essential in interpenetrating their views and experiences, especially in qualitative
research where context plays a vital role (Glaser, 2012). The respondents include a
total of 15 individuals from the Palaw’an community. Among them are 9 elders, 1
Panglima and 5 youths. The age range varies significantly, representing both the
older generation who are the bearers of traditional dance and ritual, and youth who
are considered the future custodians of these practices. Their educational
backgrounds and tribal positions provided diverse perspectives on transmission and
preservation of traditional dance and ritual (tarek and runsay). the elders and
Panglima offered insights based on lived experiences, cultural transmission and oral
histories, while the children shared how these traditions are perceived and learned
through both formal and informal means. These demographic details are crucial in
framing the subsequent thematic findings, as the roles, ages and educational levels
of the respondents directly influenced their interpretations, practices and
understanding of their culture.

Table 0. Demographic Profile of the Respondents

Respondents Age Gender Educational Tribal Years of Notes

Code Attainment position experience
R1 62 M No formal Panglima 52
education
R2 55 M No formal Elder 45
education
R3 53 F No formal Elder 40
education
R4 47 M No formal Elder 35
education
R5 45 F No formal Elder 30
education
R6 43 F Elementary Elder 30
undergraduate
R7 52 F No formal Elder 40
education
R8 50 M No formal Elder 40
education
R9 63 F No formal Elder 55
education
R10 43 F No formal Elder 30
education
R11 15 F Highschool None - Youth
student respondent
R12 12 F Elementary None - Youth
graduate respondent
R13 12 M Elementary None - Youth
graduate respondent
R14 10 F Elementary None - Youth
student respondent
R15 15 F Highschool None - Youth
student respondent

Research Instrument
The researchers modified a Structured Interview Guide, adopted from the study of
Manuel (2022), focusing on the ethno-linguistic and literary traditions of Palaw’an
Tribe. Adapted this instrument to further examine and understand the perspectives in
relation to maintaining the traditional dance and ritual, life experiences, and the
knowledge of Palaw’an tribal members regarding the influence of IPRA (R.A. 8371)
in keeping the tradition dance and ritual alive. This Structured Interview guide is
divided into three parts, first is the demographic profile of the respondents. However,
it focuses into two main parts, part II contains the Cultural Traditions and
Preservation under IPRA 8371, with 11 open-ended questions designed to gather in-
depth responses. Part III contains Integration and Teachings of Cultural traditions in
educational settings, this part comprises 7 open-ended questions that aim to explore
how cultural knowledge is maintained and transmitted across generations.

Data gathering procedure

Structured interview guide with open ended questions are conducted with selected
members of Palaw’an community in Sitio Mati, Brgy. Pangobilian, Brooke’s Point,
Palawan. The interviews include tribal elders, youth, and local leaders. These
interviews intend to explore the existing challenges to preserving traditional practices
particularly the traditional dance and ritual, the role of education in maintaining the
traditions and effect of Indigenous Peoples’ Rights Act (IPRA 8371) in the preserving
the traditional dance and ritual of the Palaw’an tribe. A focus group discussion was
also applied with the respondents. Focus group discussion provides diverse
perspectives and experiences that allow for determining shared concerns and ideas
within the community. In addition, permission was sought from local leaders and
informants prior to any gathering. All information collected is treated with
confidentiality and used solely for academic purposes. Cultural sensitivity is
maintained throughout the data gathering process in respect of indigenous customs
and protocols.

Data analysis plan

The data gathered through interviews, focus group discussions, document analysis,
and observations are analyzed using thematic analysis, a qualitative method that
identifies, analyzes, and reports patterns (themes) within the data. Thematic Analysis
is well-suited to explore the experiences and perspectives, particularly in
conservation of indigenous cultural practices, the integration in education and their
understanding and awareness of IPRA 8371 and how it affects conservation of
culture. For our Thematic Analysis, we followed the six-phase process of Braun and
clarke (2006). Our main criteria for identifying a theme were frequency, relevance to
the research questions, and recurrence of ideas across multiple respondents. A code
was developed when an idea appeared clearly and repeatedly in the data. The
analysis process begins with immersing in the raw data, all the interviews and focus
group discussion are transcribed verbatim, then translated (if necessary). The data
was read multiple times by the researcher to develop a deep understanding of the
content. The field noted from observation is also reviewed during this phase.
Researchers conducted open coding, which involves identifying and labeling key
phrases, sentences, or paragraphs that are meaningful or essential to the research
question. Identifying relationships between the data after generating initial codes and
begin in sorting related codes into categories or sub-categories. Major themes have
been produced from clustered codes and categories, the themes are interpreted in
connection to the research question or objective to ensure the relevance, literature
review- to contextualize the findings and statement of the problem, to align with the
study goals. To ensure data reliability despite the absence of direct observation of
the Tarek and Runsay, triangulation was achieved by comparing individual interview
responses, focus group discussion, field notes and existing documents on the
Palaw’an cultural events. For instance, individual interviews described the Tarek and
Runsay as thanks giving dance performed during harvest, while the FGD participants
echoed similar details and emphasized its connection to ancestral spirits. Field
notes also recorded consistent expressions of spiritual significance when participants
described the rituals. Additionally, a cultural record from the barangay confirmed the
use of Tarek in annual tribal gatherings. These overlapping findings across different
sources reinforced the trustworthiness of the data.
Result and Discussion

To systematically analyze the findings and present meaningful insights, the research
that is designed to explore the experiences, challenges, and opportunities faced by
Palaw’an tribe in relation to conservation of their traditional practices was measured
using two key indicators: Cultural Traditions and Preservation of the Palaw’an Tribe
under IPRA 8371 and Integration and Teachings of cultural tradition of the tribe in
educational context, each of which served as the basis for thematic analysis,
therefor, several major themes emerged.

Table 1. Cultural Traditions and Preservation of the Palaw’an Tribe under IPRA
8371

Themes Descriptions Quotes/Codes Number of

respondents
mentioning this
theme one or
more times (%)

Living Most important “Tarek at runsay ang 15 (100%)

traditional traditions are karaniwan naming
dance and practiced such as ginagawa dito”
rituals dances and “Tarek and Runsay are the
rituals. traditions that we usually
perform”

Spiritual and Cultural reasoning “Nakuha na namin sa 15 (100%)

cultural behind traditional ninuno namin, sinusundan
beliefs practices. namin mga ginagawa nila
dati, ginagawa rin namin ito
pag nagpapasalamat sa
mga ani”

“we got it from our

ancestors, we follow what
they’re doing before and we
are performing these
dances when we are
thanking the nature”

Youth Whether the “Iilan nalang ang 13(87%)

involvement younger sumasama sa pagsasayaw”
and cultural generation of the “Many youths no longer
shift Palaw’an tribe attend our rituals”
participated in or
values traditions.

Challenges in Barriers that “Matatanda nalang ang 15 (100%)

preservation threaten cultural gumagawa, madalang kana
continuity. makakita ng batang
gumagawa”

“Only elders are now

performing the traditions,
only few children try to
perform and participate”

Recognized Observed effects “naka tulong naman ang 12(80%)

impact of of IPRA 8371 on batas saamin, katulad
IPRA 8371 traditions and nalang ng pagbigay saamin
culture. ng “Kelang Banwa” doon
namin ginagawa mga
tradisyon naming”
“nakilala kami kasi
sinasama nila kami sa mga
palabas sa barangay at
nakilala din mga karapatan
namin”

“the law helped us by

providing resources and
support such as the kelang
banwa where we perform
our traditions”
“allowing us to perform our
tradition when there’s event
in our barangay, it also
recognized us and our
rights”

Lack of The level of “Naririnig lang yong IPRA, 10 (67%)

knowledge understanding and mga chieftain o panglima
about IPRA perception of lang ang nakakaalam
8371 IPRA 8371 among talaga pero alam namin
tribe members. mga tinutulong saamin mga
katutubo, pinapaliwang din
sa amin”

“We are aware of IPRA but

we don’t have enough
knowledge, we know that it
 is helping us, our
community leaders are the
ones who know about this
and sometimes they explain
it to us.

Suggestions Ideas from the “Mas tulongan pa kami ng 15(100%)

for community mga tao na may alam
improvement members on how tungkol sa IPRA para
IPRA 8371 can makilala tradisyon namin at
better support hindi makalimutan ng mga
their culture. bata, ipaliwanag din saamin
kung ano yong batas na
yon para marami kaming
alam”

“Individuals whose
knowledgeable about IPRA
should helped us more to
be recognized, so that our
traditions will retain, and
also explain to us what
IPRA really is, so we can
have enough knowledge
about that”

Cultural Traditions and Preservation of the Palaw’an Tribe under IPRA 8371

The responses in table 1 shows 7 major themes, theme 1 revealed that “Tarek” and
“Runsay” are the primary traditional dance and ritual that Palaw’an tribe performed, it
remains an important part of their cultural expression. Participants shared, “Tarek at
Runsay ang karaniwan naming giagawa dito”, in line with this, the study of Geronimo
et al., (2024) emphasized that cultural identity among IPs can be strengthened by
embedding life-cycle practices into everyday life, which reflect the centrality of these
traditions in their life and serve as symbols of identity and continuity within the
Palaw’an tribe at Sitio Mati. This finding reveals that, despite challenges, traditional
rituals and dances are not forgotten and remain alive, especially among the tribal
elders.

Theme 2 shows that all the respondents traced their traditional practices back to
their ancestors, highlighting the deep-rooted spiritual and cultural beliefs passed
down through generations. Traditional dances and rituals are not a simply traditions,
they carry spiritual meanings such as thanksgiving or connecting with nature. Some
elders stated, “nakuha na namin sa ninuno namin, siusundan namin mga ginagawa
nila dati.” Hipolito (2024) highlights that rituals are often spiritual in nature and
passed through practical transmission of living traditions. This revealed the tribe’s
view that their traditions are sacred inheritances.
Theme 3 shows a significant concern raised by 87% of the respondents, that the
participation of younger generations in traditional practices (tarek and runsay) is
declining, if this continues, the survival of these traditional dance and ritual may be at
risk. In line with this, theme 4 shows respondents identified serious challenges in
cultural preservation, participants stated, “matatanda nalang ang gumagawa”
revealed that elders are often the only ones actively practicing traditions, and many
youth are no longer interested. This aligns with the study of Jocson (2018), who
highlighted the struggle between modernization and cultural continuity, cultural
transmission is becoming increasingly difficult due to youth disinterest.

Theme 5 shows that most of the respondents recognized the positive contributions of
IPRA 8371 in preserving traditions. The law enabled support such as allocating
spaces like kelang Banwa for cultural gatherings and rituals. Respondents' answers
reflect how state recognition under IPRA 8371 has legitimized their identity and
empowered them to perform their traditions without the fear of recognition, found that
where LGUs actively support IPRA, Indigenous rights and cultural expression
thrive(Andaya, 2023). However, theme 6 shows 67% of respondents admitted that
their knowledge about IPRA 8371 is limited, while they are aware that the law
benefits them, only community leaders are fully informed, Some respondents
explained, “naririnig lang ‘yong IPRA, pero alam namin tumutulong ito saamin.” This
limited understanding suggests the need for education and dissemination efforts, so
that more members will have enough knowledge about IPRA 8371, Doyle (2024)
also pointed out the gap between national legal frameworks and community-level
understanding and this highlights the need for localized education about IPRA 8371.

Theme 7 shows that all participants provided thoughtful recommendations on how

IPRA 8371 can better support their culture, they emphasized the need for stronger
community engagement, education about IPRA 8371 and advocated for local
awareness campaigns and stronger roles for IPMRs to bridge information gaps
Aclayan et al. (2025) and government involvement.

The results show that the Palaw’an tribe in sitio Mati, continues to practice their
traditions, especially among elders. While IPRA 8371 has provided recognition and
some support, the law’s potential is hindered by limited community knowledge and
lack of interest of the youth. Youth empowerment, educating the tribe about IPRA
8371 and sustaining government support are crucial for the long-term preservation of
their culture.

Table 2. Integration and Teachings of cultural tradition of the tribe in

educational context.

Themes Descriptions Quotes/Codes Number of

respondents
mentioning this
theme one or
more times (%)

Methods of how How traditions are “Pina pa sunod 15 (100%)

culture is thought (home, school, namin sila saamin
maintained and tribe). pag naga sayaw, o
transmitted. kaya sa matatanda”

“We are letting the

youth to follow us or
the elders when
dancing”

Youth interest Whether children show “May iba naga 13 (87%)

and curiosity and respect for sama, may iba
engagement. their heritage. naman nahihiya o
kaya ayaw nila”,

“ibang bata sa baba

na (bayan)”,
“nahihiya po kami”,

“Some children, are

eager to learn, but
others are shy and
uninterested” ,

“others are in town”,

“we are shy”

Benefits of Positive outcomes of “Mabuti yon saamin, 15 (100%)

cultural integrating traditions in syempre kahit sa
education school learning and school natuto parin
indigenous knowledge. sila ng kultura
namin, ganon din
dito sa sito namin,
natututo sila” ,

“sa MAPEH po
tinuturo saamin yong
mga sayaw”

“It is good for us, so

that the children will
learn their tradition
even in schools and
also in their
community” ,

“in our subject in

MAPEH they taught
us our traditional
dances”
 Suggestion for Community “Mag tulongan 15(100%)
improvement recommendations on nalang yong sa
how formal schools and school tsaka mga
their community itself matatanda dito sa
can better support amin para hindi
cultural preservation makalimutan
tradisyon namiin”

“Cooperation
between school and
community elders in
conservation of
culture”

Integration and Teachings of cultural tradition of the tribe in educational

context.

Table 2 presents the findings regarding how cultural traditions of the Palaw’an tribe in
Sitio Mati, transmitted to younger generations, particularly both formal (school-
based) and non-formal (community based) education. This section shows 4 major
themes.
Theme 1 shows that the primary method of passing on cultural traditions is through
participation and observation, especially in non-formal settings like homes and
community-based. The teaching is done informally, usually by elders guiding youth
during cultural activities. This emphasizes that the Palaw’an culture is preserved
through direct involvement.

Theme 2 shows that the respondents recognized the mixed-level of interest among
children, some youth show eagerness to participate in traditional practices while
others are shy or hesitant, this emphasizes that although cultural opportunities exist,
not all youth are engaged. As the youths and elders explained,“Nahihiya po kami”,
“yong iba po nasa baba” shows the possibility that the younger generations are not
participating because of lack of confidence and modernity.

Theme 3 shows that 100% of the respondents acknowledged the positive impact of
integrating indigenous culture into the educational process, some elders stated,
“kahit sa school natuto sila ng kultura namin”, “sa MAPEH po tinuturo saamin yong
mga sayaw” which points to the power of blended education. Geronimo et al. (2024)
reported that embedding cultural practices in education helps build strong indigenous
identities. Formal schools that support indigenous knowledge help to revive what is
taught at home or in the community. Moreover, theme 4 emphasized the need for
strong collaboration between schools and the local community in preserving cultural
traditions. They believed that educational institutions and tribal elders and leaders
can work hand-in-hand to ensure that the culture is not forgotten. Such partnerships
are essential to overcome the challenges in preserving traditions and improve
cultural transmission.
Palaw’an community values the transmission of their cultural traditions and
recognized both community-based learning and formal education as vital tools for
cultural preservation. However challenges remain in terms of youth engagement,
strengthening collaboration between schools and community and implementing
programs to increase youth interest can be suggested as the key steps toward
safeguarding the tribe’s cultural heritage.

Conclusion

The study revealed that the Palaw’an tribe continues to uphold its cultural identity
through active practice of traditional dance and rituals, as well as spiritual beliefs
which remain deeply rooted in their ancestors.While elders play a crucial role in
transmitting these traditions, there is a growing concern over declining involvement
of the youth. In addition, the implementation of IPRA 8371 has provided recognition
and support to the community, however, gaps remain in the tribe’s full understanding
and perception with the law. The limited knowledge of the community can be one of
the major factors hindering its full potential to impact in promoting cultural
preservation. The integration of indigenous knowledge into both formal and non-
formal education emerged as a positive influence in strengthening traditional
practices. To ensure the continuity of traditions, the findings imply the importance of
empowering the young generation of Palaw’an tribe, improve education and
awareness about IPRA 8371 and foster a strong collaboration between government,
educational institutions and indigenous communities, by doing so, the traditions of
the Palaw’an tribe in Sitio Mati can continue to thrive and preserve. The study
underscores the need for more accessible and community-based IPRA 8371
education campaigns. The agencies like the National Commission on Indigenous
Peoples (NCIP) and Local Government Units (LGUs) must go beyond recognition
and offer practical, on-the-ground support such as providing spaces for cultural
expression and legal education workshops in native dialects. The research also
presents important insights for policymakers. It shows a disconnect between
national cultural preservation policies and their actual application in indigenous
communities. Therefor, legislation must prioritize not just protection but also
promotion of culture through long-term programs that encourage school-community
collaboration, youth engagement, and cultural revitalization activities. From
academic perspective, this study contributes to the growing filed of indigenous
research by providing localized, qualitative evidence of cultural transitions. It serve
as a baseline for future comparative studies with other indigenous groups and offer
interdisciplinary insights across education, anthropology, and social development.
Finally, for the Palaw’an community itself, this research can be used as a resource
for cultural awareness and advocacy. By documenting the challenges, their
traditional practices and aspiration, the study serves as both mirror and a tool for
mobilizing efforts toward cultural sustainability, especially among the younger
generation.

Acknowledgement: The author(s) extends heartfelt gratitude to the Indigenous

Cultural Community of Sitio Mati, Barangay Pangobilian, Brooke’s Point, Palawan for
their support and participation, We also acknowledge the help of Mr. Joemary
Manuel, MAEd-English, for reviewing and validating the research instrument used in
this study.
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