ISSN 1989 – 9572

DOI: 10.47750/jett.2023.14.01.028

Literacy Program to Improve the Education of the Agta

Gabriel L. Luna1*

Journal for Educators,Teachers and Trainers, Vol. 14 (1)

https://jett.labosfor.com/

Date of reception: 25 Sep 2022

Date of revision: 19 Jan 2023

Date of acceptance: 21 Jan 2023

Gabriel L. Luna (2023). Literacy Program to Improve the Education of the Agta.Journal for Educators,
Teachers and Trainers,Vol. 14(1). 323-333.

1
Faculty member, Isabela State University Cauayan City, Isabela Philippines

Journal for Educators, Teachers and Trainers JETT, Vol. 14 (1); ISSN: 1989-9572 323
 Journal for Educators, Teachers and Trainers, Vol. 14 (1)
ISSN 1989 – 9572
https://jett.labosfor.com/

Literacy Program to Improve the Education of the Agta

Gabriel L. Luna1*
1
Faculty member, Isabela State University Cauayan City, Isabela Philippines
*Corresponding Author
Email: [email protected]

ABSTRACT
The study sought to identify the cultural profile, beliefs and practices, attitude toward literacy
education, and Agta problems and aspirations as an input for the Agta literacy program. Descriptive
The profile variables were determined through research as an input to the literacy program to
improve Agta's education. According to the findings, the Agta got their name from prominent people,
their dialect is Upos, and they live in a simple and temporary shelter. Furthermore, the male Agta
served as the family's head and provider, while the female Agta assisted with child rearing and
housekeeping. They prefer to eat foods found in their environment and spend their leisure time
bonding with their fellow Agta and chewing betel nuts, momma, or nganga. The Agta, on the other
hand, have a rich cultural heritage regarding the stages of life such as conception, childbirth, child
rearing, courtship, marriage, and death and burial. The majority of Agta are illiterate. They
demonstrated a positive and extremely favorable attitude toward literacy education. Agta has
concerns and desires, particularly regarding their children's education. It was also discovered that
stakeholders and the Local Government Unit support Agta education, so implementing a literacy
program for Agta to improve their education is highly recommended.

Keywords: Agta, Cultural Profile, Beliefs and Practices, Attitude Towards Literacy Education,
Problems and Aspirations

INTRODUCTION
Advocates of the philosophy of Social Reconstructionism as educational theory strongly argue that there is no
better way to push a society into a higher class of civilization except through education. Cultural change and
development can be brought about due to education. For education is a catalyst of change (De Capia, 2016).
Such a vision can be a dream come true in the case of the Agta at Sitio Diwagden, San Jose, San Mariano,
Isabela. In the past years, the Agta of Sitio Diwagden, San Mariano, Isabela, were the sole beneficiaries of the
programs of the Plan International along the preservation of natural resources. The indigenous people like the
Agta, believed to be the stewards of creation enjoyed the material assistance given them by the Non-government
organization which made them solely dependent on the dole out system, that resulted to make them complacent
and overdependent. As an effect, the basic education as a right of every Agta was not given importance by the
Agta themselves. Formal education was observed to be the Agta’s least priority in their existence. The reason is
obviously an economic in nature (De Capia, 2016).
Additionally, it is imbedded in the Agta culture, that male children are their priority to send to school rather than
the female Agta children because the male Agta is regarded as the bread earner of the family while the woman
takes charge of the housekeeping activities (Moralista & Delariante, 2017);(De Capia,2016).
Furthermore, it was also observed from among the Agta cultural minority that instead of the parents directing
the attention of their children to education, the parent’s guide and train their children to become hunter, a
forager or a skilled farmer and fisherman. In relation to this, parents do not show fervent desire and priority, for
education of their children due to economic pressures. Hence, informal education takes place anytime, anywhere
for those Agta children who have less interest to education. For education takes place when skills are mastered
and demonstrated by the Agta adult to their children through learning by doing. Result of an interview revealed
that the old usually show how a certain skill can be demonstrated and done, and the young are expected to
imitate the skill until mastery is now achieved. With the advent of globalization and fast changing development
of Science and Technology, the adult and children Agta as observed are open to these changes (Canay, 2016);
(Canay, 2016).

They came with a realization when asked during an interview with them on the importance of education. When
called to participate in the literacy classes, the adult and children Agta showed their best interest to learn no
matter how hard it may seem for them to do it. Others would reason out and justify why they cannot follow the
Journal for Educators, Teachers and Trainers JETT, Vol. 14 (1); ISSN: 1989-9572 324
task assigned to them by the teacher during literacy classes. Out of frustration, they justify themselves by saying
that privilege or opportunity for education would just be given and passed on to their children to alleviate them
from severe poverty. As noticed by the IP teacher -implementers, the adult Agta would just be attending literacy
classes just for fun without devoting seriously exerting more efforts when attending to it but rather they consider
their attendance in the literacy extension classes as a social gathering with the fellow Agta (Magana, 2003).
While it is true that there is a Multi-grade extension classes that was established at Sitio Diwagden within the
Agta community, as per result of the collaborative efforts of stakeholders , LGU and DepEd, some Agta
children still lose interest in pursuing and continuing their studies until higher grade level for lack of motivation
in life or due to migration, severe poverty and social pressures confronting them in the Sitio. Except for some
Agta who were so responsive to learn as observed during the conduct of the literacy classes, still the greatest
number and the majority of them, especially the adult Agta who are identified as the beneficiaries of the project
did not seem to take the literacy classes very seriously to enhance Agta basic literacy skills. This goes to show
that education is not indeed a priority for the Adult Agta. They only feel its importance maybe for their children.
Thus, the fate of the child is dependent upon the disposition of the parents to influence their children to create a
brighter future. In other words, despite the initiative of the government to bring education at their doorsteps,
other Agta still lose the opportunities to embrace education since education for the Agta children is not a thing
that provides nourishment to their health nor education is like a gold that gives sunshine to their life that elevate
their status in life like a king. Generally, the Agta in Sitio Diwagden are illiterate. Very rare are the Agta in Sitio
Diwagden at San Jose, particularly the Agta children who study at San Jose Integrated School who are
considered literate, that is, they know how to read, write and count. Other Agta children suddenly stopped from
their schooling due to financial problem the fact that education is just an obligation which every parent has to
provide for children other than meeting the satisfaction of their family’s minimum basic needs according to an
interview with the School Principal of San Jose Integrated School. Hence, the Literacy Project for the Agta was
conceived as appropriate extension activity for the Agta residents in the forest ranges of Sierra Madre
Mountains in San Mariano, Isabela, particularly at the sitio of Diwagden, considering that great number of Agta
in San Mariano are illiterate. It is for this premise that this study was conducted to assess the literacy skills of
Agta indigenous people alongside with the conduct of the literacy outreach extension activities for the Agta
(Padilla, 2000); (Magana, 2003).

OBJECTIVES OF THE STUDY

The research study generally assessed the cultural profile, beliefs and practices, attitude towards literacy
education and Agta problems and aspirations, an input to Agta literacy program. Specifically, the research
aimed to answer the following objectives:
1. Assess the cultural profile of the Agta;
2. Determine the attitude of the Agta towards literacy education activities;
3. Determine how responsive are the Agta during literacy classes;
4. Determine the attitude of the Agta towards literacy education;
5. Identify the Agta problems encountered and aspirations in life;
6. Assess how supportive are the stakeholders especially the Local Government Unit of San Mariano in
providing the educational needs of the Agta; and
7. Formulate a functional literacy program for the Agta basis in improving the literacy skills of the Agta
indigenous tribe in Sitio Diwagden of San Jose, San Mariano, Isabela.

METHODOLOGY
The descriptive research methods were used in the study. The study includes twenty participants. The interviews
were conducted in the most informal and unobtrusive manner possible in order to obtain reliable verbal
responses from the subject, the Agta. The interview results were also validated to ensure the accuracy of the
information gathered. The researcher gathered and analyzed cultural profile beliefs and practices, perception on
basic education, problems and aspiration as variables in order to come up with an input or policy formulation for
the Agta Literacy Program.

RESULTS AND DISCUSSIONS

Cultural Profile of the Agta
How Agta got their name becomes the privilege of the parents to assign a name for their Agta child. A name is
given only when the child starts to open his eyes. The name chosen by the parent Agta can be taken from their
idol or any popular or prominent figure in the place. Usually, a name is only given without a family name. The
Agtas do not adhere to family name unless they are being baptized, or registered in the Municipio. The Agta
name their child after the name may be of the prominent people like politicians, actors, and influential people
who serve as their godparents during baptism. The Agta dialect spoken in the Sierra Madre mountain is called
Upos. The term Upos is similar to that of Paranan, the language of the residents in Palanan including the
intonation. The Agtas are very flexible. They can comprehend and speak Ibanag, Iloco and Tagalog or Filipino
(Bennagen, 1977). The shelter or dwelling of the Agta is a plain and simple temporary house, reflecting they’re

Journal for Educators, Teachers and Trainers JETT, Vol. 14 (1); ISSN: 1989-9572 325
being a nomadic culture. When they observe the absence of resources, they move to another place. Thus, they
leave their temporary shelter. Some Agtas established their simple house like with a simple nipa hut that do not
reach them by the floods of water during typhoons. As regards work activities engaged by male and female
Agta, interview revealed that the male or Lallaki Agtas served as the provider of food for the family while the
female or Babbi Agta helps in the rearing of their children. the food preferences of the Agta, it can be said that
the nomadic nature of the Agtas implies the non-stop looking for food for their subsistence. The Agta, having no
agricultural properties to manage have to look elsewhere around his environment.
The educated citizen appeared to have basic components-cultural and gender capital-intertwined in the academic
achievement of children. According to the findings of Ocampo and Ocampo (2018), male aetas are regarded as
the head of the family, its protector, and the one who does the hard work; female aetas are regarded as the ones
caring for the baby, selling products for a living, cooking and cleaning the house; aetas do not want to be left
behind in current trends, education, and standard of living; modern aetas become knowledgeable due to
education and The major economic activities of the Agta of San Mariano are similar to those of the Aetas of
Pudtol, Luna, and Kalinga. According to interviews and observations, negritos have engaged in economic
activities to earn a living. They worked in industries that used materials obtained directly from nature, such as
foraging, fishing, and hunting. The aetas in Luna, Kalinga, were also involved in basket weaving. Upland
farming, weaving, and paid labor (Ocampo, Ronald and Ocampo, Rema, 2018) As a result, rice, cassava,
bananas, abong or labong of rattan or uw-way alingo, rambutan are the Agtas' staple foods (Barrows, 1910).

Beliefs and Practices of The Agta

The Agta people who live at Sitio Diwagden in San Jose San Mariano have a rich cultural heritage that includes
conception, childbirth, child-rearing, courtship, marriage, death, and burial.

Conception
Any indigenous ordinary Agta woman understands that conception is likely to occur in the life of an Agta
married individual once “kadawyan” (menstruation) ceases after sexual contract. According to Mr. Marciano
Beltran, IKSP Coordinator of the NCIP Service Ccnter of San Mariano, Isabela that when he was conducting a
census population among the Agta in Sitio Diwagden, he observed, thus that on the average, a 13-14-year-old
Agta girl usually enters into marriage and gets pregnant immediately. In the mind of the ordinary Agta, a
woman who does not have menstruation anymore for two to three months is understood to get pregnant already,
thus, she goes and verifies her situation to a manghihilot or (midwife). If proven that she is conceiving, then she
is advised of the measures or instructions that she should take relative to her pregnancy for the safety of the
baby in her womb. Therefore, a pregnant woman is prohibited from fasting because she is nourishing a life in
her womb. During pregnancy, the couple are extra careful and endure the pain which the pregnant woman feels
for the safety of the child especially if it is going to be the first child. An Agta woman by the name Lourdes
Gagucas, a mother of four children was not allowed to work and had to stay at home when she was pregnant
with her first child. Nestor, her husband saw to it that Lourdes had to be provided with all the things she needed
until the day she gave birth. She was nourished with fruits especially banana on the belief that the child would
be resistant to sickness just like a banana which after having been cut grows on and on. But her second, third
and fourth pregnancies were not taken cared of on the way the first was because of their belief that once first
birth had been out of danger, most likely the succeeding conceptions and birth would also be successful. A
pregnant Agta is also given more attention. When she craves for fruits or any food, the husband should satisfy
her request or readily given her order. Once the fruits are ready, the Agta should carefully pick lest they fall
which is a sign of bad omen. Most of the practices and beliefs during conception are domestic in nature. Other
practices had been disregarded due to change of time and acculturation.

Childbirth
Due to lack of knowledge in which the Agta did not go to school, the ordinary Agta of Diwagden do not really
know when a pregnant woman gives birth because they are not familiar with its nature. However, they are very
sure of one thing, that is, the child is going to be born out of the womb of a mother after nine months of
pregnancy. Other Agta especially those not literate ones give birth at any place, anytime wherein their due is on
especially the first timers. Normally, according to Mrs. Leni Garcia, an Agta professional working with the
National Commission on Indigenous Peoples as Office Employee, the Agta mother gives birth at their home.
She is being attended by an Agta elder male or a female. While delivering a child, hornbill feathers should be
burned near the stairs of the house. They do this burning because they believe it will ease the mother’s pain in
giving birth. In the absence of a hornbill, the skull or a braided piece of cloth can be burned for the same reason.
The Agta do this because they believe that the burned clothe emits smoke which during the first night is
believed to protect the child from being taken by the black spirit. At birth, the Agta baby is not given a name.
They name the child when he starts to talk and able to walk. Their reason for this may have something to do
with high mortality of the Agta new born babies. To name a child is the privilege of the mother. A name is only
given when the child starts to open his eyes, that is, after two weeks or (duwa lawas). Usually, a name is only
given without the family name. The Agta do not adhere to family name unless they are being baptized in which

Journal for Educators, Teachers and Trainers JETT, Vol. 14 (1); ISSN: 1989-9572 326
case they take the family name of their godfather or godmother. Such name may be based from dramas which
they hear from radio or names of their ancestors.

Child Rearing of the Agta

The Agta consider their children as source of their joy. The Agta parents really work hard to provide their
children with the basic needs. The Agta father would do everything to ensure the security and brighter future of
the child. Similarly, after the mother gives birth, the Agta mother nurtures her child with love and care. In an
interview with Mrs. Mariesol Ramirez, Principal at San Jose Integrated School narrated that the Agta mother
breastfeeds her baby up to the age the baby refuses to suck milk from his mother’s breast or when another baby
is delivered. This information was confirmed by the report paper made by Magana (2000) regarding the child
rearing of the Agta children that from the period of infancy to childhood, the mother breastfeeds and weaned the
baby up to two years old. The child grows daily as tied around her body with a blanket. The child is carried
wherever she goes doing domestic chores or gathering activities up to two or three years of age. At the age of
four, the child starts to go with other children, for their gathering, both in the forest and in the river. At the age
of six, the Agta child starts to learn fishing and hunting techniques and foraging. This will be the child’s activity
until he becomes a teenager with the father or the grandfather and other men in the band. During these activities,
the father or the grandfather orients the male-child about their settlement areas, camp areas, fishing grounds,
hunting grounds, place of foraging activities, other land marks and burial grounds for their ancestors (Magana,
2000).

Courtship
The Agta regard courtship as a primordial event in the formation of a family and marriage. Among them, such
practices are simple in as much as they display simple way of living. Just like any other Filipino nowadays, a
male Agta proposes directly to the girl unlike in the past when parents arrange wedding plans for their children.
The boy then shows his love by giving some presents like fruits and a part of hunted animal. Courtship and
engagement for the Agta do not take so long and undergo a complicated process. In an interview with an Agta,
Lourdes Gagucas is married to Delfin Gagucas. According to her, she was courted when her pubic hair started to
appear, an indication that she was already at the right age. Delfin tried to manifest his interest by bringing her
some fruits and wild animals almost two times a day. After three weeks he came along with his parents asking
Lourdes to marry him. Her parents seemed to like her idea so they approved such without conferring the matter
with her. Since Delfin was then known for being industrious, Lourdes manifested likewise her acceptance. For
the Agta, courtship and engagement do not take a long time and complicated process. When a man and a woman
are seen talking each other and going together constantly, the community will conclude that love springs
between the two of them. The young Agta man gives personal accessories like manic and biskal made up of
colored rosary-liked beads and colored string for their bracelets and necklaces. He courts the maiden and when
the feeling is mutual they can start a relationship. The man talks to the parents of the maiden for the approval of
the relationship. If they approve, he starts his serbi by helping the maiden’s parents in their economic and
domestic activities. But if the parents disapprove, then the relationship terminates.

Marriage
Insofar as Marriage among the Agta, brothers, sisters and cousins are forbidden from courting or marrying a kin
as revealed by Mrs. Lenie Garcia, IKSP Coordinator of NCIP Service Center, San Mariano, Isabela in an
interview with her abot the Agta cultural practices on marriage. The Agta at Sitio Diwagdan, San Jose, San
Mariano, Isabela are generally monogamous because of their belief that marriage is sacred, besides, polygamy
for them would mean greater financial responsibilities. In the Agta culture, marriage union has three forms
(Magana, Delia 2000). The usual socially approved way is for two sets of parents to arrange a marriage between
two children. After a period of bride service and a period of trial marriage, there ill be a wedding feast. The
second way is through elopement. A boy and a girl arrange privately to run away together , and return to their
terribly upset parents after several days, who then agree with the marriage most of the times. Furthermore, The
third way in which marriage unions are formed among the Agta is though consensus agreement of a couple of
two partners that are both (or at least one) widowed from previous marriage and have come to live together.
In this case, there is no wedding feast. The newly wed Agta couple usually establish their own dwelling near
their parents or depending on the availability of resources in the settlement, Kanu and Nebleta expressed during
an interview with them. In the socially approved way of marriage, the Agta observed the usual way of wedding
arrangement. Parents of both parties would do the planning and preparation; Preparation starts with the danun
where the man’s parents formally ask the consent of the future bride’s parents for marriage. During the danun, a
few important materials are to be prepared as presents. A betel nut, a piece of cloth, wine, usually gin pambung
and money if budget warrants. Both parties give their proposals and acceptance during the danun. Various topics
are discussed during the meeting such as the good qualities to be possessed by the nobyo and nobya to make a
lifetime relationship, the date of the wedding and the procedure of its celebration. After this agreement, the
woman is considered engaged to the man even without her consent. She is then prohibited to entertain other
suitors, not get out from the house before the wedding. The case then is brought to the attention of the

Journal for Educators, Teachers and Trainers JETT, Vol. 14 (1); ISSN: 1989-9572 327
community’s chieftain, panglakayen, or Tribal Leader who will have to approve such marriage. For the
wedding, the girl is usually dressed in glaring color of flower prints and accents and the boy in his best dress,
not necessarily native. The couple and some relatives gather with the Panglakayen or Tribal Leader officiating
the ceremony. Nowadays, there are other sects that penetrate the settlement of the Agta community and
encourage the Agta for their religious ceremonies like the wedding activities. Hence the Agta submit their
marriage to their form of marriage rites. The celebration follows with all the participants and guests invited to
share with the prepared food for the reception. Prepared food included rice, butchered pig or wild boar then
fruits. The food must be tasted first by the couple before the crowd chooses. Following the celebration, the bride
and groom spend their first night in the groom's home. The groom's parents will spend the night at their
neighbors' house, giving the couple privacy for their honeymoon. The couple moves to their new home a day or
two later with some important items that were previously prepared and offered during the danun. Couples look
up as rice is sprinkled before entering the house.
Such wedding practices had really been existing in the past and even today as narrated by Kanu Viloria, Mayor
of the Agta Sitio Diwagden tribe who had experienced such a Wedding ceremony. Now he has eight grown up
children. Nowadays, the Church becomes inclusive and sensitive to the needs of the Indigenous Peoples groups.
Hence, the church welcomes the Agta in the Church activities. Thus, Church wedding has slowly come into
existence among the Agta culture. The Nuptial of the couple together with baptism is now the highlighting
activity during fiestas. Agta couples now agree to be wedded in the Church most especially if some religious
sects, private individuals just like the politicians would sponsor the wedding in which case the sponsor’s family
name will be carried by the couple (Persoon,et.al., 2009).

Death and Burial

Noticeably, if the Agta sick member who could not afford to be hospitalized and no hope for cure, the family
could not do some remedies otherwise except to watch their dying love one up to his last breath. Accorningly,
the death for the Agta is full of sorrow and grief for the whole community. Upon death, there are much wailing
and lamentations and uttering of farewell words to the dead from the family members. The dead is wrapped with
blankets and buried the following day. Miss Barbara Garcia, the Provincial Officer of the NCIP Isabela also
confirmed the same information as revealed by Neblata and Kanu Viloria to the researcher. Meanwhile, the
relatives prepare a coffin or landasan made of bamboo for the cadaver. When the coffin is ready, the men dig a
hole as fast as they can. Then they bury the dead to the grave and cover with soil while the corpse of their
beloved dead does not decay yet. Then the Agta men construct a lean-to on top of the grave where they can put
the personal belongings of the dead. The spear, hook line, bolo and the cooking pot are usually hanged on the
lean-tos. Those who attended the burial carefully leave the graveyard. As soon as everything is in place, the last
to leave the place is obliged to sweep away all the footprints in the grave. They do this because the Agta believe
that footprints will give the spirit of the dead to haunt them. After the burial, all the members of the band will
transfer to another area and stay there for about a year and return again to their former settlements (Magana,
2000).

Literacy of the Agta

The Agta children are generally literate, that is, they are already equipped in reading, writing and counting. This
claim can be supported by the school record of the School Head indicating that number of Agta children
enrolled in San Jose Integrated School increases every School Year.

School Year SY 2013- 14 SY 2014-15 SY 2016- 17 SY 2017- 18 SY 2018-19 SY 2019-20

Grade 1 0 2 2 5 8 11
Grade 2 1 3 3 1 3 5
Grade 3 2 2 2 2 4 4
Grade 4 3 4 4 2 3 4
Grade 5 1 1 3 3 3 5
Grade 6 0 1 1 1 2 3
Grade 7 0 0 2 2 1 1
Grade 8 0 1 1 2 1 2
Grade 9 0 0 0 1 2 1
Grade 10 0 0 0 1 1 2
Grade 11 0 0 0 0 0 0
Grade 12 0 0 0 0 0 0
Total 7 16 18 20 28 39

However, the adult Agta in Sitio Diwagden are generally illiterate specifically on areas of writing and reading.
During the literacy classes, they were just trained to write their name and execute thumb mark to manifest their

Journal for Educators, Teachers and Trainers JETT, Vol. 14 (1); ISSN: 1989-9572 328
identity, for practical reason. Since the Adult Agta were not given the chance and privilege to attend schooling
in the basic education, they opined in an interview to just pave the way and pass the opportunity to their
children. According to Nebleta Viloria, they just let their children continue and experience what they themselves
did not enjoy hen thy were a child. What is more important for the adult Agta is that they know how to count
money so that they would not be cheated by the Ibay or the business traders when they sell products in exchange
of another product or basic commodities. The adult Agta of San Mariano engage in similar major economic
activities to earn a living. They worked in industries that used materials obtained directly from nature, such as
foraging, fishing, and hunting. Having these kinds of engagement, the Agta felt the need for them to focus on
enhancing the skill in counting money. (Ocampo, Ronald and Ocampo, Rema, 2004). 4. Attitude of the Agta
Towards Literacy Education Generally, the Agta are basically illiterate. They could hardly recognize letters,
words, and numbers. For they are numeracy and literacy challenged, the fact that they have not been to school
for formal education. Unlike when the basic literacy education was conducted in 2015, that only very few Agta
children are sent to school since the nature of the Agta life depends on hand to mouth existence. It was only
when the National Commission on Indigenous Peoples, Department of Education and other stakeholders like
government and non-government organizations extended their full support to the Agta community, then and
only then that the Agta tribe were awakened in the significance of Education. Modesty aside, the Agta through
their leaders, are willing to be taught how to read, write and compute as evidenced by their number as
participants during the implementation of the Basic Literacy Classes conducted and implemented every
Saturday from September to December 2015 during the first phase, September to October 2016, second phase
and September to October 2017, the third phase, as per request of the NCIP Coordinator, Mr. Samuel Gonzales,
of San Mariano Service Area which catered to both Agta the children and adults. In an interview with the adults,
youth and children Agta, they showed a very positive attitude during the Literacy classes by having participated
actively during their basic education or literacy project conducted with the Agta.

Problems and Aspirations of the Agta

As a result of an interview with the three Agta teachers and parents, some Agta children suddenly stopped from
their studies due to migration. It is the culture of the Agta that they are nomadic and they are tied up from this
culture. The National Commission on Indigenous Peoples personnel opined in an interview with them since
Agta could not be confined in one place, hence, the government ceased from awarding ancestral lands to the
Agta indigenous peoples. Hence, the following are the enumerated problems of the Agta which they revealed
during an interview conducted with them as follows: Agta do not have residential and agricultural land; Agta do
not have a permanent type of house; They have no education; Government could hardly extend basic services to
the Agta; They have no electricity; They have a very limited socialization with other people due to insecurity or
shyness; They always experience many hardships in life. However, one of their aspirations is to have their own
piece of land both residential lot and agricultural land for their livelihood. Agta also aspire to have their
permanent-type of house as their protection from floods and typhoons. The children aspire to earn a degree
course like teaching. Adult Agta aspire that they should enjoy the different services provided by the
government. They also aspire to have electricity. Both children and adult Agta also aspire to have wider social
organization and they aspire that literacy education would become continuously implemented so that Diwagden
Agta community attains a functionally literate status (Ploeg, Bernardo & Masipiqueña, 2003).

Educational Support of the Stakeholders and Local Government Unit

After the implementation of the first phase of the Literacy Project in 2014, Ms. Mariesol A. Ramirez, the School
Principal, requested ISU Cauayan, attention: the proponent for another activity for the Agta, in coordination
with the NCIP San Mariano and the Punong Barangay of San Jose. The School Principal of SJIS and the Punong
Barangay called for stakeholders’ meeting regarding the treshing out of issues and concerns for the Agta at Sitio
Diwagden. As per advice of DepEd to put up extension of classes at Diwagden, the principal sought the support
of its stakeholders especially the LGU-San Mariano material support. Championing the interest and appreciation
of the Agta parents, the idea of putting up an extension of classes in the Sitio Diwagden was conceived. Mr.
Samuel Gonzales, the representative of the NCIP San Mariano, the representative of the Local Government Unit
in the person of SB Susan Duca, the School Principal of San Jose Integrated School, Ms Mariesol A. Ramirez,
and the representative of the Isabela State University conceived an idea of building a classroom for the Agta in
the Sitio and conduct their own classes on a regular basis. Mr. Wilson Sagadan, being the Focal Person, was
assigned in Sitio Diwagden Extension classes; Ms. Jenny T. Salvador, was designated to handle the Kinder,
Grade 1, 2 and 3 Teacher; and Ms. Jacqueline A. Quedding, being the G 4,5. and G6 Teacher. Attached to
extension of classes is the Day Care Center wherein Ms. Dalia B. Antonio was assigned as teacher. The history
of putting the extension of classes in Diwagden was created and started when the barangay witnessed the
initiative of Ma’am Merlynda Yogyog in the Year 2012, a Day Care Worker and a Born Again Christian leader.
Moved with genuine concern and empathy for the Agta, she thought of initiating tutorial services with few
numbers of pupils in the area. As time goes by, she noticed that Agta is increasing in number, hence she
reported the information to the concerned to her School Head, Ms. Mariesol A. Ramirez and to the Punong
Barangay, Hon. Florentino R. Bunao.

Journal for Educators, Teachers and Trainers JETT, Vol. 14 (1); ISSN: 1989-9572 329
At present, the School Head, Ms. Mariesol A. Ramirez still recognizes the expertise and efforts of the Isabela
State University as their partner agency in promoting the needs of the Agta Indigenous Peoples inasmuch as the
Isabela State University gives importance and recognition to the programs of the national Commission for
Indigenous Peoples. The Extension school of San Jose Integrated School at Sitio Diwagden is estimated as
seven kilometer walk from Barangay San Jose Integrated School. The Sitio can be reached through barefoot or
riding on a carabao. It is only during dry season from March to August that the Agta Indigenous peoples’
community can be reached through a single motor. The history of the opening of extension classes started with
the initiative of Ma’am Merlynda Yogyog in the Year 2012, a Day Care Worker with few numbers of pupils in
the area. Due to an increasing number of the Agta indigenous children in the Sitio who are interested to learn
basic knowledge, the LGU sent a Municipal School Board Teacher for two years to educate the Agta children.
Having felt the educational needs of the Agta in the locality, the Department of Education DepEd sought
assistance from the Local Government Unit of San Mariano, Isabela to open extension classes under the very
able leadership of the School Principal of San Jose Integrated School, Mrs, Mariesol A. Ramirez to bring
education within the Agta community. At present, the extension school is managed by four (4) teaching staff;
one teacher, being its Focal Person and acting as its Teacher-In-Charge, and two (2) Municipal School Board
teachers who are from Barangay San Jose. The other teacher of Day Care children is a trained Child
Development Teacher under the office of the Municipal Social Welfare & Development who teaches Agta
children. The extension school relies on its very limited and meager resources. Its pupils could hardly enjoy
educational materials most especially the Information Communication Technology due to absence of electricity
in the locality. As per observation during benchmarking, Agta children are deprived of the learning materials,
which other regular students enjoy since the primary concern of the Agta individual is to satisfy their minimum
basic needs in order to survive.

Literacy Program for the Agta.

Table 1: Literacy Program for the Adult-Agta

Key Result Area Objective Persons Responsible Expected Output

READING ACTIVITY To master the reading of Proponent Mastered the reading of

alphabets, specifically the IP Teachers alphabets, specifically the
consonants and vowels Implementer consonants and vowels

To recognize the sound in Proponent Recognized the sound in

reading the consonant IP Teachers reading the consonant
letters and vowel letters of Implementer letters and vowel letters of
the alphabet the alphabet

WRITING ACTIVITY To conduct the alphabet Proponent Conducted the alphabet

writing exercises of the IP Teachers writing exercises for the
Agta Implementer Agta
To assist the Agta in IP Teachers Assisted the Agta in
writing the consonants and Implementer writing the consonants
vowels and vowels
To assist the Agta in Proponent Assisted the Agta in
writing their names IP Teachers writing their names
Implementer
COUNTING ACTIVITY To conduct counting Proponent Conducted the counting
numbers from 1 to 100 IP Teachers numbers from 1 to 100
Proponent Implementer
To assist the Agta in Proponent Assisted the Agta in
counting denominations of IP Teachers counting denominations of
money, both coins and bill Implementer money, both coins and bill

Table 2: Literacy Program for the In-School-Agta

Key Result Areas Objective Persons Responsible Expected Output
(Kras)
READING AND To make every Agta a School Head IP Every Agta a reader
WRITING reader and a write Teachers and a writer

Journal for Educators, Teachers and Trainers JETT, Vol. 14 (1); ISSN: 1989-9572 330
 Implementers

To conduct reading Proponent IP Teachers Conducted reading

exercises among the Implementers exercises
Agta;
To diagnose the Proponent Diagnosed the Agta
reading performance IP Teachers reading performance
of the Agta; Implementers

To measure the Proponent Measured the reading

reading performance IP Teachers performance of the
of the Agta in both Implementers Agta in both English
English and Filipino and Filipino
languages in oral languages in oral
reading, silent reading reading, silent reading
and listening and listening
comprehension. comprehension.
READING To determine the Proponent Determined the
COMPREHENSION learner’s independent, IP Teachers learner’s independent,
instructional and Implementers instructional and
frustration levels frustration levels
To classify the Agta School Head Classified the Agta
as syllable reader, IP Teachers according to type of
word reader, phrase Master Teacher reader
reader or a sentence Implementers
reader
COUNTING To assess the Proponent Assessed the counting
NUMBERS counting ability of the IP Teachers ability of the Agta
Agta in reading Implementer
numbers from 1 to
1,000.
To recognize and read Proponent Recognized and read
numbers and the IP Teachers numbers and the
amount of money Implementer amount of money

To draw and write Proponent Drew and wrote

shapes and figures IP Teachers shapes and figures
Implementer

To identify shapes in Proponent Identified shapes in

the given objects IP Teachers the given objects
Implementer

CRITICAL THINKING To hone the critical School Head Honed the critical
thinking skills of the IP Teachers thinking skills of the
Agta Master Teacher Agta

To exercise the School Head Exercised the

imaginative skills of IP Teachers imaginative skills of
the Agta on the object Master Teacher the Agta on the object
they see around them they see around them
To illustrate the School Head Illustrated the
meaning of 5 W’s IP Teachers meaning of 5 W’s
Master Teacher
To discuss the School Head Discussed the
meaning of thinking IP Teachers meaning of thinking
and the implication of Master Teacher and the implication of
the word/words the word/words
uttered uttered
Journal for Educators, Teachers and Trainers JETT, Vol. 14 (1); ISSN: 1989-9572 331
 To discuss how the School Head IP Discussed how the
way of thinking is Teachers Master way of thinking is
connected to life Teacher connected to life

CONCLUSION
According to the study's findings, the Agta adopted their name from prominent people; the Agta dialect is Upos;
they live in a simple and temporary shelter; the male Agta served as the family's head and provider, while the
female Agta assisted in child rearing and housekeeping. The Agta prefers to eat foods found in their
surroundings. Bonding with their fellow Agta and chewing betel nuts, momma, or nganga are among the Agta's
leisure activities. Agta have a rich cultural heritage in terms of the life cycle, including conception, childbirth,
child rearing, courtship, marriage, death, and burial. The majority of Agta are illiterate. They demonstrated a
positive and extremely favorable attitude toward literacy education. Agta have problems and aspirations,
particularly regarding their children's education, and stakeholders and the Local Government Unit are supportive
of Agta indigenous people's community education.

RECOMMENDATIONS
Drawn from the conclusions of the study, it can be recommended that literacy classes should be sustained to
address the Agta problem on illiteracy, thereby, enhancing the Agta literacy skills; The government though the
National Commission on Indigenous Peoples or NCIP should fast track the titling process of the ancestral
domain of the Agta and award the same to the Agta, for them to minimize the practice of migration from one
place to the other especially when there are resources, which is the very reason of Agta children dropping out
from their classes. The government should address the problem of the Agta on their minimum basic needs
hence, the Isabela State University and other agencies should conduct educational and livelihood projects to
alleviate the Agta from severe poverty. Furthermore, the Local Government Unit through the DSWD and DepEd
should address the needs of the Agta particularly on health, education, and social welfare needs or services.
Scholarship grants and increased educational assistance be allocated and provided for the Agta children by the
government. More Agta parents should become more concerned on the education of their children by enrolling
them from basic education to tertiary education and avail the free education to alleviate them from poverty and
similar studies should be conducted along this line to explore and include other researchable areas related to the
functional literacy of the Agta.

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