STAFF

CURRICULUM

VITA

Darwin Don Mallo Dacles

Director (2011 Present)

Educational Background:
Elementary:
Saint Teresitas Academy Aritao, Nueva Vizcaya,
March 1981
Secondary:
Saint Teresitas Academy Aritao, Nueva Vizcaya,
March 1985
Tertiary:
Saint Marys University Bayombong, Nueva Vizcaya, March 1989
Masterate Degree:
Saint Marys University Bayombong, Nueva Vizcaya
Master of Arts in Teaching, Major in Social Studies, March 2002 Likha Awardee
Doctorate Degree:
Saint Marys University Bayombong, Nueva Vizcaya
Doctor of Philosophy, major in Educational Management
June 2010 Cumlaude, Likha Awardee with very superior rating
Eligibility:
Passed: Professional Board Examination for Teachers
Special Skills:
Organizer, Writer, Researcher, Teacher, Lecturer, IP Ed Trainor

Kenneth Liwanin Maslang

Center Coordinator (SY 2014 2015)

Educational Background:
Elementary:

Paracelis Central School Paracelis, Mt . Province,

March 1995
Bacarri National Trade and Agricultural School Paracelis, Mt. Province
March 1999
Tertiary:
University of the Philippines, Los Banos, Laguna
October 2003
Masterate Degree:
Saint Marys University Bayombong, Nueva Vizcaya
Master of Arts in Education (Teaching Social Studies), With Distinction/Likha Awardee
Special Skills:
Organizer, Writer, Researcher, Teacher, Lecturer, IP Ed Trainor
Secondary:

STATEMENT OF PRINCIPL
In conducting ethnographic, cultural studies, and or any development projects, the IKAT Center subscribes to
the following:
1
2
3

4
5

Indigenous Peoples should enjoy free prior and informed consent (FPIC) before any development
project is initiated;
Indigenous Peoples should be able to choose their own representatives and not have them assigned;
Indigenous knowledge is best acquired by engaging indigenous holders or bearers of the knowledge as
active participants in the project, using traditional knowledge (practitioners) as part of the team of
experts;
Indigenous Peoples participation as bearers of traditional knowledge is best achieved by observing
trust, respect, equity, and empowerment as the basic principles of interaction; and
Traditional rights to resources, self governance, and the integrity and autonomy of Indigenous peoples
cultural realities should be respected.

PRIORITY

PROJECTS

The UNESCO declares that there are two approaches to preserve, protect and promote cultural
heritage:
(1) to record it in a tangible form and conserve it in archives; and
(2) to preserve it in a living form by ensuring its transmission to the next generations.
The establishment of the IKAT Center is in response to both
approaches. The Center does not only focus on the transmission of
indigenous skills and techniques to the young but also aims to
encourage culture specialists/masters and bearers to continue with
their own work, develop and expand the frontiers of that work, and
train younger people to take their place in the future.
I. On Research
Priority researches include but not limited to the following:
Mapping of ICCs and Profiling of Indigenous Peoples, Indigenous
knowledge systems, and practices, Traditional Medicine and
Indigenous Health Practices, Built Forms and Architecture,
Indigenous Food Systems - Religious Beliefs and Practices,
Performing Arts and Literature, Socio-cultural Systems, Arts, Crafts
and Materials and Oral Tradition.
II. On Education
Instructional Materials Development, Material Culture Collections, Integration of Oral Tradition, Mother
Tongue-Based and Multilingual Approaches in Teaching Selected Subjects in the Basic Education,
Integration of Local History in the discussion of National History, Indigenizing the Curriculum and
Alternative Learning Systems or Formal Education.
III. On Community Extension
Priorities of the IPs include: Development Projects (such as IP Education), Youth, Elderly and Women's
Activities, Legal Assistance, Environmental Assistance, Institutional Strengthening, Health Assistance
and Health Education. These extension services and development programs are often implemented in
collaboration with the Centers internal units and external partners.

GOALS AND

OBJECTIVES

Aligned with the Centers vision and mission and responding to its opportunities and challenges, the Center has trifold functions. Intertwined together, they are conceptualized as integral parts in the advancement of Indigenous
Peoples' Knowledge, Systems and Practices. These functions are arranged according to the major functions of the
University as a tertiary institution. These are:

On Research:

Carry out studies, and their appropriate documentation, publication, and dissemination, towards the creation
of a research culture in cross-cultural issues;

Cultivate a body of knowledge that will support education, growth and development of the Indigenous Peoples;
a body of knowledge that must be preserved, protected and promoted;

Appreciate and respect IP perspectives and rights to maintain their indigenous communities; and

Identify indigenous knowledge, systems and practices of potential value for sustainable development.

On Education:

(1) Ensure indigenous formal, informal and non-formal education for the Indigenous Peoples according to their
rights,
with their participation and benefit as a people;
2 Identify opportunities for integrating relevant aspects of indigenous knowledge, systems and practices and
approaches to teaching and learning into the formal education curriculum;
3 Provide multi-ethnic University experience to promote IP self-identity; and
4 Provide opportunities for community immersion among Marians in the IP communities for enhancing
awareness and concern and bring relevant and needed types of education among the IPs (formal, non-formal
and informal).
C

On Community Extension:

(1) Raise awareness among IP communities on the potential values of indigenous knowledge, systems and
practices
for their growth and development;
2 Enhance IP capacities to lead in IP awareness, advocacy, education and training and other issues that concern
them; and
(3)
Forge external linkages and intra-unit partnerships for the preservation, protection, promotion and
empowerment of the
Indigenous Peoples.

HISTORY AND LEGAL FOU

Articles XIII and XIV of the United Nations Declaration on the Rights of Indigenous Peoples state:
Indigenous peoples have the right to manifest, practice, develop and teach their spiritual and religious
traditions, customs and ceremonies; the right to maintain, protect, and have access in privacy to their religious and
cultural sites; the right to the use and control of ceremonial objects; and the right to the repatriation of human
remains. Indigenous peoples have the right to revitalize, use, develop and transmit to future generations their
histories, languages, oral traditions, philosophies, writing systems and literatures, and to designate and retain their
own names for communities, places and persons.

The highest fundamental law of the land, specifically Article. XIV, Sec. 3 of the 1987 Philippine Constitution
also provides:
Education for the Filipinos shall be rooted in their culture and tradition, which are anchored on positive
values and beliefs of the people. It shall develop and enlighten a nationalistic citizenry imbued with democratic
ideals, unselfish in their commitment to serve the national community and proud of being Filipinos, yet receptive to
international development. It shall further develop God-loving, creative disciplined, productive and self reliant
citizens leading to meaningful lives.

Republic Act 8371 also known as "The Indigenous Peoples Rights Act of 1997" Sec. 29 imparts:
The state shall respect, recognize and protect the right of the ICCs/IPs to preserve and protect their culture,
traditions and institutions. It shall consider these rights in the formulation of national plans and policies.

Furthermore, Sec. 34 of the same Act talks on the Right to Indigenous Knowledge Systems and Practices and to
Develop own Sciences and Technologies:
ICCs/IPs are entitled to the recognition of the full ownership and control and protection of their cultural and
intellectual rights. They shall have the right to special measures to control, develop and protect their sciences,
technologies and cultural manifestations, including human and other genetic resources, seeds, including derivatives
of these resources, traditional medicines and health practices, vital medicinal plants, animals and minerals,
indigenous knowledge systems and practices, knowledge of the properties of fauna and flora, oral traditions,
literature, designs, and visual and performing arts.

The Catholic Bishops of the Philippines stand on the countrys indigenous peoples asserts:
Policies and programs should always keep in mind the promotion and protection of the interests of our
indigenous peoples in the areas of economic development, cultural preservation, and participation in political
decisions.

HISTORY AND LEGAL FOU

The Congregation of the Immaculate Heart of Mary (CICM), Philippine Province, puts the apostolate
for the Indigenous Peoples as their foremost concern. In his letter to his confreres, Rev. Romeo Nimez, CICM,
provincial superior, wrote:
Based on the results of the survey on the missionary priority of the Province, the PG thus recognizes that
apostolate among the indigenous peoples and in our schools are the top missionary priorities in the RP at the
moment. This being so, the PG believes that serious and concerted reflection should be continued on all levels in the
Province, particularly with regards to the question, what does it mean when we say that the IP and educational
apostolates are the missionary priorities in RP in line with our vision as a province.

The proponent of the Indigenous Knowledge and Tradition Center of Saint Marys University, and
former University President, Rev. Fr. Manuel D. Valencia, cicm writes:
The education of the Indigenous People is a major national concern. It needs to be responded to by schools
as one of the focus concerns of educational planning and management. The children of IPs go to school in the
Philippines because they view it as a way to get out of poverty. But are they getting the right education?...How
successful and unsuccessful is the education of indigenous students based on the awareness of their IKSPs?....How
can school programs be strengthened in order to improve the appreciation of their identities, and their coping
mechanism toward the changing environment?...And how can this be managed in the system of a tertiary school?

Saint Marys University, through its various internal units aims to further this missionary priority by
establishing stronger convergence and concordance with all its stakeholders. No less than the present
University President, Rev. Fr. Renillo H. Sta Ana, cicm affirms:
Let us believe and uphold this advocacy for the Indigenous Peoples or peoples of indigenous cultures...Let
us always try to consciously bring it to wider forum for reflection. In revisiting the vision-mission of the University, we
are able to enshrine this advocacy, taking cognizance of the multi-ethnic character of the University...Let this be not
just an aspiration and benevolent action of the few but must become a corporate mission....

Truly, if Saint Marys University is a CICM educational institution of higher learning, then it should serve
certainly as an extension of that CICM mission. It must therefore strive to cater to a type of education that can
reveal the fullness of human dignity in the light of divine revelation to extend that education to the less
fortunate, and marginalized people reflecting the human aspiration of social well-being that underlies the CICM
missionary objective.