School Improvement Plan

Gotang Primary School

Year: 2015-2017
ENDORSEMENT

This is to signify our collective approval and support to the implementation of the School
Improvement Plan which contains our aspirations for our school.

Signed on ___________________ at Gotang Primary School, Balintaugan, Bauko,

Mountain Province.

AGUSTA M. COMBISEN THOM M. COMBISEN

Parent Representative Student Representative
PTA Secretary SPGO President

LEONOR M. BAGNOS MATHIAS P. ANGAYEN

Teacher Representative BLGU Representative
Teacher I Barangay Captain

MELCHOR D. TECGONGAN TOMAS K. GARCIA

PTA Representative SGC Representative
PTA President SGC President

GREGORY G. GARCIA SR. ISABEL M. BALACOA

Council of Elders Representative School Head
Chairman ESHT-III

Accepted: Accepted:

BENILDA M. DAYTACA GLORIA B. BUYA-AO

OIC-Asst. Schools Division Superintendent OIC- Schools Division Superintendent
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INTRODUCTION

This School Improvement Plan (SIP) is a three- year development plan to help
improve Gotang Primary School efficiently and effectively. It prioritizes in
improving the pupils performance as well as stakeholders participation to all
educational activities for the school further improvement.

Representatives from different stakeholders especially the internal stakeholders

such as the PTA, LGU, SGC, SPG, teachers and the cluster head worked directly
together in making this SIP-AD. The school strengths, weaknesses, threats and
opportunities were identified and were addressed through the activities or
interventions planned during the planning while some representative from local
government unit such as barangay officials were invited to help in generating
additional resources for the formulation of the school improvement plan.

The involvement of the different stakeholders during the planning was very helpful
since they shared insights, suggestions, and problems which they themselves
experienced.

Furthermore, their involvement gave better understanding of their roles as

stakeholders. Thus, it will improve their commitment and dedication,
responsibilities and leadership towards achieving the Dep-Ed vision and mission.
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PROFILE
A. Ancestral Domain
1. History
The Origin of Balintaugan
(Its history and early settlers)

According to oral accounts of some resource persons and based on other

resource materials. People from Bugang, Sagada, Mountain Province, practiced a
community ritual called begnas where they usually conducted in the forest or in
a place away from their village; they go from one place to another. One time, on
their way to that sacred place where they will conduct their begnas, an elderly
man named Mamayek from Bugang passed through a place and notices its land
formation which he described in the local language as nabibintoog or
nababalintoog meaning hilly which later the place was named as Balintogan.
Mamayek surveyed the place as good for farming, pasture and settlement because
of its vast and rich natural resources. Without a second thought, together with his
family they migrated to this place. Thus, the family of Mamayek from Bugang,
Sagada were the first inhabitants of Balintaugan. And to follow the migration
theory, Balintaugan was inhabited by people from the nearby places upon the
arrival of Mamayek and his family. And as years come, a system of settlement in
the place developed. Fifty (50) to sixty (60) houses were built and the population
continued to grow however at present, the population decreased due to economic
changes. The descendants of Mamayek were traced to the Bab-ating family of
Balintaugan.

The Early Settlement in Gotang

No one knows the exact date of early settlement in Gotang. The ancestors of
Gotang tried explaining the origin of their race and settlement through stories. But
these stories are considered myths. However, today, it is believed that the early
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people in Gotang originated from Ankileng, Sagada even from Bugang. The bases
of this belief are the similarities in language, attitude, beliefs, values, norms and
tools used in the community and the said place thus they belong to one ethnic tribe
called Applai.

According to the story which was told by Mr. Avelino Evan and it was
confirmed by the community elders. When bulutong or smallpox broke out in
Ankileng, Sagada, the people in the village tried to look for a cure, however,
because of improper sanitation and lack of medicine. The disease continually
spread out throughout the place and the people became desperate in avoiding and
preventing the disease. Villagers flee their place. They evacuated and went to other
places. Some of them went further away while others went to nearby places. And a
group of families discovered a good place for them to stay in a wide range of a
mountain top. They also discovered a cave in the place, where in they found it as a
good habitat, a place where they quarantined themselves because of the decease
they acquire (Which they called today as healing cave). When the disease finally
stopped in Ankileng, the villagers went back but some of them decided to settle in
Gotang.

How Gotang Got Its Name

How the place was named comes from different myths and legends.
However, among the popular folklore on how the place got its name was the
following:

During the olden times, in Maeng, Ilocos Sur. Famine stroked the place,
there was no food and the water was scarce as if the place was cursed because both
people and animals suffered. In that place was a family of beklat, a local term for
a kind of snake that is huge and constricting lived.

The children of the beklat plead their mother to look for water. To survive, the
beklat decided to travel to look for water for them to drink. It went from place to
another, until it found this Ubwa (where water comes out) in Bakong (a rice field
now between Bagnen Proper and Balintaugan).

After quenching its thirst, beklat drank volumes of water to bring it home
for the children. On its way home almost a kilometre and half away from the
Ubwa when it met a man from Ankileng. The man was frightened because of its
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size. He was about to strike his bolo but to his amazement, the beklat talked. It
cried and begged the man to spare its life because it was carrying volume of water
to its children. Still the man killed it. At the first cut of the bolo to the beklats
belly. Water comes out and flows continuously that it almost floods the place. The
natives called the flowing of water as naigowang or naigotang. From then on,
the place was called naigotang and was shortened to Gotang.

2. Geographical Location
Balintaugan is situated in the northern most part of Bauko Municipality sharing boundaries with
the Municipality of Besao (Barangay Sukib) in the north, Barangay Bagnen Proper in the South,
Municipality of Tadian (Sitio Maket-an, Bantey) in the west and Municipality of Sagada (Sitio
Tap-eo, Ankileng) in the east. Balintaugan is one of the farthest barangay in Bauko.

3. Accessibility
The barangay can be reach through the Sabangan-Bagnen or Pandey-Bagnen road. It is
more or less 14 km. away from its municipality in Abatan and a two hours ride from Bontoc, the
center town of Mountain Province. It is about 6 to 7 hours ride coming from Baguio and 5
kilometres away from the nearest national road (Halsema) if one stops at Nacagang, Sabangan
with private vehicles; 1 van, 1 Tamaraw FX and 1 motorbike providing the transportation needs
of the populace on its bumpy road.

4. Creation of the Barangay and Land Use

With the increase of population, Balintaugan was ratified as one barrio in 1969 by virtue of
Republic Act 3590, otherwise known as the Revised Barrio Chapter. The barangay has two sitios,
namely: Balintaugan and Gotang- where the school and barangay hall are located and it has a
total land area of 746.40 hectares which was subdivided into residential that measures 178.34,
agricultural land: 142.78 hectares and the forest land which is 425.28. The barangay has also 172
numbers of registered voters with 1 precinct.

5. Climate and Weather

Generally the dry season is from December to April and the wet season during the
remaining months of the year. The prevailing is from Northwest while wind direction is from
East to North West.

6. Commerce and Trade

Barangay Balintaugan has facilities which offer products, services and recreation and
include the following:
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a. Trade Centers two (2) sari-sari stores

b. Livelihood

1. Animal husbandry

2. Farming

3. Logging

4. Carpentry

7. Electric Power
Barangay Balintaugan source of power comes from TIWI Geothermal Plant and
operated by Mountain Province Electrical Corporation (MOPRECO).

8. Water
The source of water of the barangay is from spring.

9. Physical Facilities
The barangay has the following physical facilities one (1) Barangay Hall, One (1) multi-
purpose building, one (1) health center, one (1) school buildings with two (rooms) and Dap-ay.
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B. Changes in the Community Way of Life

Aspects The Situation of the The Situation of the Factors that Brought
ICC and AD Before ICC and AD Now the Changes
1. Natural Resources Abundant trees, Lessen and abused Cutting trees or
clean water * tap water or hose illegal logging
* Ubwa a brook/spring Inventions of water
-source of water easier accessibility
2. Type of Houses Made of raw Most are made out Technology
materials such as of wood, Accessibility of
grass, sticks and galvanized iron materials
wood into a cogon or sheet and semi- Modern Influence
hut style houses. concrete with
different design.
3. Facilities Made of simple With the new Technology
materials (wood and technology, Availability of raw
cogon) facilities now are materials for modern
advanced and building
improved People are now
Building Building innovated
1. Dap-ay where men 1. Barangay Hall
and boys in the 2. Day care Center
community spent their 3. Health Center
free time 4. School
2. Ebgan where
women in the
community spent their
free time

4. Infrastructure/ There was no road Roads were, Due to necessity and

Transportation going to Balintaugan opened in the early usage of roads(farm
(roads) before people walk 1973 and it was to market)
in the terrain. crude, rough and Human resources
rugged
Now, most are
concreted
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5.Communication Communication Technology Inventions of new
was done through offered high technologies
the men mando speed Human Influence
where an elder goes communication
around the through the
community and television, radio,
shouts any news or mobile phone,
information to the letters etc.
community
Transportation was
done bare footed The invention of
and some through vehicles made
the use of animals transportation
such as the carabao faster and easier.
and horses.
6. Recreational Life People have free The community Presence of
time only during still observes Technology
Ubaya ubbaya- rest day Attitude of people in
Men and boys go to where no one is the community
the dap-ay where allowed to work in - people now
elderly men in the the field or garden. prefer
community ask the So they spent their luxury over
youngster to time at home and simplicity.
massage them and do their household
do kolkolis while chores. However,
they counsel the now a day,
younger generation. technology
While the elder revolutionized
women and ladies recreational life
spent their free time and cultural life.
in the ebgan and
do gisgisto- a
local term for a
head massage
Elders tell stories,
riddles and songs
through day-eng People spent their
and dad-dad-at. time at home
watching
television and go
to other places to
unwind.
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7. Social Structure Men and women More women now Financial reasons to
work together in the also work in the support the family to
farm. The men offices. have better life style.
decide the laws. Women are practical
oriented now a days
Women
empowerment

8. Educational Level Most people did not In the early Schools were built
attend any formal 1970s, most within the barangay
education but people finished and neighbouring
undergo their intermediate barangay.
informal/practical schooling but were People value
training under the not able to pursue the importance
supervision of their their higher of education
parents and elders. education due to
At an early age, financial needs.
children were at the Today, more
field planting and people finished
harvesting palay. intermediate
People before schooling and
learned through continue their
experiences. higher education.
9. Values/ People before are People now a days Too much exposure
Attitude of People more hospitable, lack discipline and to media and other
responsible, respect. forms of influences
discipline, helpful in that lacks good
times of need and values.
the respect for
elders was greatly
observed.
Most of the Most people,
interviewed old especially the
folks of Balintaugan youth of today
affirmed that during have no care at all.
their times, when They just pretend
someone is holding not to see at all.
or carrying heavy These practices or
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things especially values still prevail
elderly person, they in the community.
help them.

People before
practiced the
following values
of:
1. Ug-ugbo or Ug-ugbo or
binadang - the principle binadang is
of give and take observed in
relationship planting and
harvesting rice.

-This is mostly observed

in times of death,
sickness, calamities and
all form of manual work
especially in the field:
plowing the field,
removing of weeds,
planting and harvesting
of rice.
During these times of
hardships, the people in
the community comes
out to help the
individual or people in
need in terms of goods
and manpower support
however, each and every
one should change the
services the community
offered.
2. Galatis (free
service)- when someone
put up his/her house. Putting up of
People in the village house in the
help without any community is
payment. constructed by
carpenters with
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labor/ wages.
Road clearing,
community
cleaning, school
and community
improvement are
done through the
observance of
galatis.

10. Belief System 1. Inayan Belief of 1. The belief of Acceptance of

inayan states that inayan still prevails Christianity
commiting crimes such in the community. Personal Attitude
as stealing, adultery and Committing grave sins
other form of grave sin is punishable by law
in the community will and with the belief
have a corresponding that the Almighty God
punishment from the will judge.
adikaila
(unseen/unknown) or
kabunian.

2. Kabunian- People 2. The acceptance of

believed in kabunian Christianity leads to
as the ranking deity and the belief of God. To
creator of the universe. this day, Balintaugan
is a Christian
3. Anito- The people barangay.
before believed in the At present, 95% of
spirit of their dead the population in the
ancestors roaming and barangay belong to
overseeing them. They Episcopal Church of
believed that when the Philippines or
someone is sick, a dead Anglican while 4% are
ancestor or relative members of the Free
causes it, so they consult Believers in Christ
the gifted or Fellowship
manbaga who can Incorporation and 1%
communicate with the is members of
dead, to ask what do the Christian Spirit
anito wants just to Philippine
ease the pain or stop the Incorporation.
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illness.

4. Kasiyana a belief
that everything will be
alright if you just let fate
took over. 4. The belief of
kasiyana still exists
in the barangay.

11. Norms/ Ethical 1. Ulnong/Pakikisama 1. Non-participation of Individual

System cooperation and two or three families differences
solidarity are strongly in the community. Lack of parental
observed in the guidance
community. Media influences
2. Respect for other 2. Some people lack
respect of others respect, some of them
opinion are unscrupulous
respect of others
property
respect of parents
and elders
3.Fear of stealing
3. As young as 5 years
old get things without
permission.

12. Community Life 1. Birth The midwife in the Risky in giving birth
a. Before the mother community usually and health sanitation
give birth assist in giving Hospital have all the
The expectant birth but today facilities
mother will prepare pregnant mother Health Oriented
for the necessary who are about to Safety reasons
things for giving give birth are sent
birth, mainly: the to the hospital.
bakget, gateng and
blanket for the baby
b. During the giving of
birth
An elderly woman
or man assist the
mother in giving
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birth at home

c. After giving birth

The mother will use
bakget a cloth Wearing of bakget
worn from the waist is still practice
of women after today
giving birth to Mothers are being
support the womans taken care inside
body. the house.
The mother will take
a bath three times a
day in the river.
Then she will fetch
water a container
called tokob for
her baby.
After three days of
giving birth, the
family will butcher a
chicken as a way of The practice of
celebration. This gebbaw is
practice is called maintained in the
(gebbaw). Everyone community
is invited. The same practice
is observe today

When the child

umbilical cord is cut
off poting di puseg
the family will
butcher a chicken
but this time form
the familys
consumption only.
While the mother is
not strong enough to
do any work. The
husband will stay at
home to do the
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household chores.
During the tengaw prohibited to do
of the mother. The
community may
bring gifts in the
form of money or
goods particularly
rice
2. Childhood
Segyat- a local term
for circumcise
- The boys are
circumcised by an elder
man in the community
or anyone in the
community who can do
it except women.
Discipline of
children is a little
bit rigid
- Counselling/ advising
of boys and girls are
done at home and in the
dap-ay while
punishment is done in
the form of whipping
where the concern
accepted the punishment
wholeheartedly.
While the girls are in
the Ag-aggongan
where elderly women
advices them.
Children Games/Plays
1. Sungsungka
2. Sidsidking
3. Soil pottery with the
use of urine ( if water
Gotang Primary School
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Mothers today are
work while she
still weak from
giving birth.
The practice is still
observe today
Infection after
The boys are circumcision practice
circumcised by Hospital has better
anyone in the and safe equipment.
community who
can do it or they
will go to the
hospital. Children who are
being punish now a
days rebelled.
Children who are With the provisions
being punish now of the childrens
a days rebelled. right, disciplining in
With the the form of whipping
provisions of the or any physical
childrens right, means is against the
disciplining in the law
form of whipping
or any physical
means is against
the law
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in unavailable)
4. Bebbey Games influence by
5. Galgaldo other countries
Influence brought by
new technologies
3. Courtship
Dok-ong-The male Now a days,
wins the heart of the children play the
lady sincerely by same games but it
bringing of firewoods to was added with
the ladys house. more games like
ball games and
others

In the 1950s to
1980s the male
court the lady
properly by going
to the ladys house
but now, the
4. Marriage version of
The desire to marry courtship is done
usually came from technologically.
the male. The man The man will
asked the help of his express his
relative to ask the feelings cellular The practice of
parents of the phones, tablets, marriage ceremonies
woman for her hand computer and rituals done
in marriage. The (internet). before in the
mans family would community are now
go to the womans shortened, removed
house to have Marriage in the for practical reasons
together with a early 1950s to such as financial and
respectful member 1980s has not time constraint
of the place. change since
especially the
practice of kina- Differences in social
iseng, bayas and
and dawak but at Cultural upbringing
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present some of
the practices were Religious belief
not maintained
Practices related to although bayas Presence of priest
marriage is still observe and pastor or
1. Kina-iseng System because the ministers
the exchange of married couple are
products particularly opened minded
chicken added with now a days as long
langeb or pig meat as they are legally
that was preserved or the married, never
sukat di makan. mind the
2. Damara- putting up celebration.
of tent or shade in
preparation for the
wedding.
3. Bayas a local
term for the wedding
feast
4. Dawak post
wedding feast. They will
butcher a pig for the
newly-wed couple as a
beginning of their
married life.
5. Eset di Apoy- ten
days ngilin
6. Dekat a wedding
invitation in the form of
oral.
The celebration of
marriage took almost a
month because of the
practiced involved.

5. Death
A. Childs death
- When a child is
dead, they burry
immediately near the
house post (daytime)
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B. Man/woman and
elderly who did not
even once marry off any The practice on
of his/her children (egay child death was
nenpabey) will be buried carried and
after a night maintained

C. Man/woman and Today, a dead

elderly who have person wether
married of any of his/her nen-pabey or not
children (nenpabey) is given due
were respected in the respect. The same
community thus of two length or number
to three days will be of wakes is
observed observed except if
- All dead person the relative of the
wears white linen cloth. dead request an
extension of the
Practices related to wake.
death
1. Mangaew- young and
old men in the
community will gather
firewood in preparation
for the wake and burial
day of the dead.
2. Adog- during the All dead people
wake of the dead, people wear white linen
gather to share stories, cloth.
analyze riddles, and
chant the life of the dead
worth emulating
All practices
- liwliwa- songs as
before related to
condolences to the
death are still
relatives of the dead
observed today
- dongyasan
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- baya-o song for although most
the dead burial ceremony is
done by a priest.
3. legleg way of
cleansing after attending
the burial ceremony to
avoid any badluck.
4. The burial ceremony
or ritual will led by the
pinading- the spiritual
leader of the community
are the elders in the
community.
5. Tuloy- it is done to
let people who did not
attend the wake nights to
come.

6. Illness/ Healing
Practices
Stomach Ache
- People uses natural
medicine such as boiling
of leaves but the most
common in the
community before is the
use of tobacco left over
ugek. Need of medical
Skin disease expert
Hospital facilities
a. Kamoras they will
stay inside of the house
while the mother will
take care of them
* The use of dail and
sepal is use for
healing
* In case the illness is
incurable, they will The people in the
consult the faith healer community who
are sick go to the
Practices related to hospital and
consult the doctor.
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healing: They take in
1. Sep-ok medicines.
consultation of the faith
healer.
2. Daw-es cleansing
to a psychological
illnesses. To a person
who have grave sin such
as adultery, stealing, and
others- to counter-act of
fighting a black magic.

7. Accident
a. Leplepet a
ritual done by the elders
or the pinading to any
person die in an accident
in another place or
outside the place. The consultation
of faith healer or
the sep-ok
system still
observe by a few
people who
believes in the
power of sep-ok
Daw-es is still
done today
however they ask
the help of the
elders from other
place

The people in the

community
follows the same
norms in case of
accident happen
in/outside the
barangay.
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13. Agriculture Life Men and women The agriculture Effect of global
work together in the life today is not so warming
farm payew and in different before
the garden or um-a especially the Individual interest,
activities in the talents and fast
Agricutural Cycle field because the earned form of labor.
Generally the people same cycle is
in the village follow going on although
a calendar cycle of the people before
activities. Following plant palay and
the calendar cycle of harvest twice a
activities is a must to year while they do
them to avoid it once a year
conflict of time and today.
activities. House building in
For the months of the barangay today
January to February is done any month
is the time for of the year because
planting. March to it is a wage- labor
April is the time for thus its up to the
garden work, house concern people to
building and decide.
wedding feast. May Ani-tupeng,
is for the month of asi-kames and
bird catching, farm asi-buho are not
weeding and practice now a
vegetable planting. day.
And for the months
of June to July is a
harvest time in the
farm (Harvest time
before takes more
than a month
because of their way
of harvest and the
tools they use
ani). And for the
month of August is
for the people to
harvest their plants
in the garden and
first plowing of the
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field. Then on
September is another
time for house
building, gardening,
and a second season
of palay planting
(tupeng). October is
the plowing/
preparing the seed
field.
And November is
the dispersal of palay
seeds, first plowing of
the whole field and
removing of weeds in
the garden planted with
beans, camote and other
vegetables. Finally, on
December is the second
and final plowing and
preparation of the field
for the planting season.

Ancient Term for the

Agricultural Calendar

Calendar work in the

barangay today
- The indigenous term
for the different
months are not used
1. Inana (January) today
asi- tuned
2. Kilalaw (February) - People now-a-days
asi-lepas and asi- not only concentrate
kames on farm work but
3. Opok (March) more on improving
asi-ube, asi-buko, their barangay
and asi-baon 1. Enero
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4. Bakakew (April) Panagtutuned
asi-danum, asi-lano, 2. Pebrero
asi-esek and asi-bayas Panaglelepas
5. Kitikiti (May) 3. Marso
Aai-beew, asi-ledas, Panagmumula
asi-lano, and asi-esek and panagsasaba
6. Banaba(June) 4. Abril
asi-ani Panagdadanum
7. Adawey (July) Panaglalano
asi-ani 5. Mayo
8. Kiyang (August) Panagleledas
asi-lepas, asi-letwad, Panaglalano
asi-tupeng, and asi-saba Panag-eesek
9. Pegpegaw 6. Hunyo
(September) Panag-gapas
asi-tuned di tupeng,
asi-saba and asi-baon
7. Hulyo
10. Adog (October) Panagbubulas di
asi-letwad, asi- esek, and
saman di padugan panaglulumdang
11. Kiling (November) 8. Agosto
asi-sama, asi-padog, Panagsasaba
asi-apnoy 9. Setyembre
12. Lipuned (December) Panagsasaba
asi-gamey, and Panagbabaon
kabukab 10. Oktubre
Panagleletwad
Panagsasaman
di padugan
11. Nobyembre
Panagsasama
Panagpapadog
Panag-aapnoy
12. Disyembre
Panagtutuned
Panaggagamey
14. Education/ An informal System Informal education Foreign Influences
Learning Process of education existed was introduced in
among the early the place with the Provisions of laws
people in arrival of the for Basic Education
Balintaugan. The American (Education For All)
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dap-ay served as missionaries in the
schools where the cordillera in the Learners multi
elders taught the early 1950s. Intelligent
children their songs differences
and dances, though
they do not know
how to write but
their mind is as
sharp as a dagger.
The elders taught the
ways and traditions
of the community, as
well as good
manners and right
conduct in relating
with others.

The parents were

considered the Children attend
primary teachers of schools (Public or
the youth. Children Private Institution)
learned from their Learners learn in
parents activities various ways
such as farming, With the use of
gardening, hunting, different media
weaving and other
household chores.
15. Language and There was no As early as 1950s Migration
Literature method of writing few people can People in the
before because they read and write community travel
do not know how to with the creation from place to place
write. The things of public school in Presence of education
they do are in oral. Mt. Province. Technologies that
Different forms of improve
literature emerged People now learn communication
during the early how to speak Influence of modern
days. These different language. countries and media
included the
following: Christianity was
1. riddle bulbultiya introduced and
2. proverb accepted within the
3. folklore community
 School Improvement Plan
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Year: 2015-2017
dad-dad-at, is-istorya
4. songs
5. epics
People use their
native language
Kankana-ey-
Applai in
communicating.
Music, Dance, and
Creative Arts The people was
Music and dance able to preserved
took up a large part their music and
of early e dance using their
Balintaugan instruments.
culture. They dance At present, 8 to 10
during wedding feast people knows how
and other merry to play the gong
making. and salibao and the
They learned how to youth of today
play instrument such have no idea how
as: gangsa, salibao, to play these
takik, kalaleng instrument.
Creative arts such as
pottery making, Wine making and
weapon making, is still practice
wood cutting, and today
wine making

Dressing and
Ornaments

The attire of the men

was called wanes
the wanes was a With the arrival of
piece of cloth the American men
wrapped around the and women
waist passing learned how to use
between the thighs. pants, shirts,
The women usually dresses and wore
wore the gateng foot ware such as
a cloth wrapped slippers and shoes.
around their waist. Modern people
 School Improvement Plan
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Year: 2015-2017
today wore many
The people before kinds of clothes.
were fond of Skimpy dresses,
ornaments. The skinny jeans and
women and men leggings and even
wore necklaces rings flat form shoes.
bracelets and other
ornaments.
Having a tattoo was
significant in our
ancestors lives. This
significant valore
and elegance/beauty
of a person.
People are
barefooted before.

16. Religion/Tradition Religion played a At present, 95% Acceptance of

major role in the are Anglicans, 4 % Christianity
lives of the people are free Believers
before. They looked in Christ
upon nature as the Fellowship and
totality of their 1% are under
being. They believed Christian Spirits
that there were of the Philippines
powerful beings or Incorporation.
forces in every
object around them.
They also greatly
valued everything in
the environment, and
looked upon these as
having life. Thus,
they respect
everything in their
surroundings.
Faith greatly
influenced their
daily activities.
People sought help
for a bountiful
harvest, protection
 School Improvement Plan
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Year: 2015-2017
from enemies and
diseases.
The believed in
Kabunyan ( the
unknown and unseen
) creator of all
things.
There were
ceremonies or rituals
led by the
pinading who
served as the
spiritual leaders. The
ceremonies were
held in patpatayan,
places that were
important to them.
The Filipinos
acceptance of
Christianity is
perhaps the greatest
influence of the
Spaniards in the
people. However,
the influence of
Spanish did not
affect the people in
the mountain of the
Cordillera.

Christian Spirits of
the Philippines
Incorporation is the
first religion reach
Balintaugan ,
followed by Free
Believers In Christ
Fellowship then
Anglican.
17. Culture Bearers Elders of the Everyone is
Community and the considered culture
 School Improvement Plan
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Year: 2015-2017
Pinading bearers in the
community.

Self- Governance and Empowerment

Aspects
Political System The basic political It was on the 1930s Factors brought by
organization is the when the colonizers who
dap-ay system. A municipality of introduced their own
dap-ay was Bauko was created political system
composed of 10 to wherein the term which was adapted
15 households barrio was by the country and
coming from one introduced which was introduced to
family, relatives and refer to the the barangay.
neighbours. community that was Creation of barangay
Each dap-ay was led ruled by a barrio officials
by a pinading and lieutenant Presence of
the other elders who Then in 1963, the barangay hall
usually are the barrio lieutenant Community Attitude
oldest members of was changed to Crab mentality
the community barangay captain.
The council of In 1974 the term
elders lad the duty barrio was change
to maintain peace to barangay and is
and order in the ruled by the
community and Punong Barangay
importantly, they are
culture bearers.
They have
consultation in
making decisions
regarding the
dap-ay.

If there are cases The Punong

arises concerning Barangay and the
the peoples other barangay
behaviour, marital officials are
issues, family respected elders in
 School Improvement Plan
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Year: 2015-2017
problems and other the community who
activities. They do not just perform
talked and consult their political job
the community. but also the
As much as defenders of the
possible, they unity as expressed
maintain communal and implied the
decision but community cultures,
whatever unresolved traditions and
issue arises. The norms. Most cases
pinading decides in the barangay if
but to the interest of not filed are
the people and in amicably settled and
accordance with the decided in the
norms and culture of barangay level
the community.
Each dap-ay was
.
free and At present, the
independent barangay and dap-
government. The ay have separates
council of elders in decisions.
every dap-ay gave
due recognition and
respect for the laws
and style of
management of the
other dap-ay
They realized the
value of solidarity
and cooperation. Lack of cooperation
and Solidarity
within the
community

Cultural Integrity
Aspects
A. Traditions 1. Begnas a The practice of Pakde and Peoples
 School Improvement Plan
Gotang Primary School
Year: 2015-2017
or Practices community practice Tulod is not in practice acceptance of
where in a ceremony or today Christianity made
ritual led by a them to changed,
pinading in a sacred removed or
place called Christianised some
patpatayan where in of their traditions
they butcher a pig for and practices.
many reasons;
thanksgiving for a
beautiful harvest,
community cleansing to
avoid bad luck, and
other reasons.
2. Senga- a practice that
involves the ceremony
of butchering a pig for
specific reasons.
3. Pakde- a ritual that
involves butchering of
pig to stop a bad luck.
4. Lepas a
thanksgiving party of
the family for a
beautiful harvest and a
successful planting.
5. Ubaya / Tengaw a
one or two three days
of rest day depending
on the ritual/ceremony
or reasons the
community elders
decide.
5. Id-idew/ Lunak
butchering of a chicken
for many reasons;
buying/purchasing
properties, bad dreams,
before going to atrip.
6. Tulod sending
away crop pest
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B. Technolo- A. Method The use of commercial Using commercial
gies The farmers before pesticides and commercial pesticides and
do sunek in the fertilizers are the most fertilizers is easier
farm. Wherein they common methods used in to kill pest and
use some organic farming. solve farmers
fertilizers. problem.
The use of animal Invention of new
manure is the most technologies that
common fertilizer makes farmers
in the garden. work easier.
The use of carabao
and saluysoy is
use also in plowing Tilyar is a simplified
the field. form of a thresher made of
B. Power steel and iron. Though it is
The use of done by footwork to Accessibility of
losongan and al- separate the grains from its electricity
o is use in stalk.
pounding palay to The use of gas, and candle
separate the rice as house lighting was
from the grains. change to electricity it
Saleng a kind of serves also as power of cell
firewood is use for phones, appliances and etc.
heat, light and other.
C. Products Camote Banana, vegetables product, New innovations
root crops and ways of
farming were
introduced in the
community that is
why farmers now
can produce more
crops.

D. Arts or Lakem, gepan, Sickle, hoe, bolo, gimata, Introductions of

Crafts or losongan, al-o, power sprayer, thresher, invented materials
Handicrafts suyod, ligao, labba, chainsaw, planer, hammer in the community
kamowan, a-kob, which makes work
aga-ag, inakop, more easier
sangi, as-siw,
gimata, luwa, furniture
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Year: 2015-2017
benge, gabyon
Besa (blacksmith)
Bamboo making
Engineering skill
(toping)

Social Justice and Human Rights

Aspect
A. Social There was Due to the continuous Individual differences
System equality among development of the in terms of knowledge,
all members of peoples knowledge and experiences, talents,
the community. experience, many other money and
Whatever was changes took place. There upbringings.
hunted and was specialization in
gathered. This work. Since people differ
means that they in their skills, talents, and
had no concept of abilities, some
private property. accumulated much private
There is the property white others had
community. little. This was where
classes in society
emerged. There was the so
called kudo and
baknang or
kadangyan
B. Laws Most of the laws Most crimes committed Existence of laws to
implemented in have corresponding promote common
the community punishment according to good.
were become part the law at present
of the peoples
live. Thus, few
are offenders in
the community.
There were also
particular laws
which were
implemented
according to the
needs of the
 School Improvement Plan
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Year: 2015-2017
situation.

The council of the

elders served as
the judges about
issues concerning
laws. All cases of
violations went to
trial. Everyone is
given the
opportunity to
defend oneself,
and find witness
to testify for him
or her.
The usual crimes
then were robbery of
animals and farm
products. There were
corresponding
punishments for
every crime.
Offenders were
punished through
giving duties and by
paying with pig.
Most problems
are settled amicably.

C. Human Women and men At present, more and more Provisions of many
Rights had equal rights. women are empowered laws against the
They cared on today. They have the right violation of human
properties and to all aspect of rights. rights.
engage in trade. The people are protected
The women could with laws implemented in
also hold political the barangay.
authority in
society.
 School Improvement Plan
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Year: 2015-2017
B. Formation of the Ancestral Domain Aspiration
The IPs of Balintaugan, aspire not to go back to the past, live the same way
as their ancestors lived but to revived and preserve the good values of their
ancestors for a progress and bountiful life for all. Because the generation of today
cannot be expected to do the things they did in the past or more than that but the
least they can do is to continue what has been built before. It is their duty to pass
on the IKSPs (Indigenous Knowledge Skills and Practice) to the next generation,
before they do that. They should include cultural processes. Its not enough that
teachers teach the material culture but they should include the non-material culture
by processing, living and upholding it.

The IPs dream for a Balintaugan is to be a place where everyone lives in a

peaceful, solid, unified, respected and culture-oriented place. They hope of a
society where there is equality and full of recognition of the rights and liberties of
us all. And we can achieve our aspiration through the following:

1. Value good attitudes and self-discipline.

2. Value the importance of inayan, ug-ugbo, galatis and respect for

others.

3. In still cooperation and solidarity.

4. Strengthen the sense of the common good instead of individual benefit.

5. Spread the sense of belongingness, indigenization and pride themselves as

namintaklan ay e-Balintaugan.

C. Appreciating the IKSPs of the ICC in the Locality

There are many considered sources of knowledge in the community

such as the creation or products of the community such as the costume, food,
shelter, cultivation, herbal plants and the community itself. And so that the process
of learning will be understood and appreciated we should put into practices the
facts, information, methods, skills, theories and values. And how do we assess
learning? If we were able to maintained or transformed the products its cultural
integrity where meanings are clear, then there is learning.
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D. Comparative Analysis of the DepEd Knowledge System with the
Indigenous Knowledge System with Learners as Standpoint

As a result of widespread DepEd education system, the youth of today

imbibed the modern way of thinking. They learned the culture and language of
other places while their indigenous ways underwent changes with the introduction
of modern culture.

The importance of the family and community was slowly replaced with the
modern concept about dealing with the family and other people. The bayanihan
values which are Ug-ugbo and Galatis (helping and empathizing) eroded. They
learned the American concept of democracy which is different from the social
justice concept that guided our ancestors in the early days.

Through the DepEd knowledge system, the people of today in the

community were molded into thinking that to finish a degree means superiority,
power, money and people who finished their education are better than the others.
There is no equality anymore. The value of inayan is dying out because now a
days people are unscrupulous. They lack respect in everything and everyone. And
to top it all, with the influence of crab mentality, the community losses the
importance of solidarity, cooperation, sacrifice, obedience, honesty and
voluntarism. The youth of today prefers tiklos and pandango of Zamboanga
over the gangsa.

Thus, the community want to pass to the next generation the value of
binadang, Ug-ugbo and galatis inayan and other material culture of the
community.

However with the implementation of the Dep-Ed system, the IPs learned
how to read and write, became aware of the world, learn the rights and
responsibilities of a citizen and improved the knowledge and practices in the olden
times. Now the community want to bridge the gap between the DepEd knowledge
system and ILS (Indigenous Learning System) through learning collaboration,
wherein the school/community and school will help one another to in still to the
learners to observe and be proud of the following customs and practices:

1. Ug-ugbo

2. Galatis
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Year: 2015-2017
3. Value of inayan

4. Respect for others

5. Industriousness

6. Cooperation and Solidarity

E. Culture- Based and Culture-Responsive Education Needs Analysis of the

Ancestral Domain

1. Ancestral Domain

There are many ways that the school, community and teachers can do
to contribute to the nurturing and passing on of the values and practices that are
necessary for the wellbeing of the ancestral domain such as making the community
as the learning laboratory of the learners. The community should be cooperative in
producing indigenous objects made locally before. In this way, a local arti-fact
serves as the representation of the indigenous knowledge to be discussed by the
teacher. The study of arti-facts as basis of identity distinction makes the learners
grasp and appreciate their indigenous culture, history, and the historical experience
of their ancestors. Another way nurturing and strengthening the learners sense of
identity is that, the teacher should illustrate an example related to the learners
everyday life and the community enriches the pupils to understand his/her
indigenous culture.

The learners are also suggested to go on field trips to local community sites,
such as the neighbourhood- (the barangay hall, health center, reading center)
workplace (in the field/garden/river), historical site (Healing cave, Spanish trail)
and other local tourist spot. The learners should also observe/investigate/ focus on
the everyday aspect of their own ancestral domain.

The school and the community should continue their programs and projects
on caring for the learning resources and environment such as the: barangay and
school Oplan Linis, Green Revolution and the eco-walk. The learners should
be encouraged to take care of their ancestral domain.

2. Self Governance and Empowerment

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Gotang Primary School
Year: 2015-2017
The school/community/teacher can contribute to the nurturing and passing
on of values and practices needed for effective self-governance and empowerment
to the IP learners by giving them the chance to serve in the community. Let the
learners lead in the cleaning, greening and improving the school as well as the
community. Through there, they will develop their place/community even in school
but still developing the concept of solidarity and cooperation that is why the school
SPGO and YES-O organizations lead the school in co-curricular activities.

3. Cultural Integrity

One of the suggestion of the community in contributing to the nurturing and

passing on of the communitys way of life including technologies, crafts, language,
traditions and religion is the Special Events Approach suggests that barangay
days or foundation days should be celebrated as part of the curriculum. The school
participates in the communitys cultural festivals featuring the music, dances,
native products, and the like, of the locality. Pupils are encouraged to decorate
classrooms and hallway bulletin boards with murals, posters, arti-facts, and other
materials that are representative of the indigenous culture. The teachers can invite
old folks as resource persons in portraying/demonstrating native literature, drama,
instruments, dances and songs to the learners.

The celebration of Indigenous People in the municipal level should be

celebrated in the barangay level also or the school and the community will try to
bring the learners in town to see how the indigenous culture is showcased or
paraded. And when it is celebrated in the barangay level, the community and the
school should work together in the planning, preparation and implementation of
the activity. It is also an opportunity for the community and school to gather
together and cooperate towards one goal of strengthening, revitalizing or reawaken
their indigenous culture.

IV. Social Justice and Human Rights

The community can contribute to the nurturing and passing on of ISPs

related to the maintenance and administration of justice by encouraging and
portraying to the learners the humane treatment of animals and respect for life of
all kinds (including plants). The community should not give situations that would
encourage crime, violence and vices. They should also promote and respect the
rights of pupils, elderly, differently abled, and other vulnerable sectors of society.
 School Improvement Plan
Gotang Primary School
Year: 2015-2017
And school and teachers on the other hand should therefore study the
textbooks and curriculum guides provided by the DepEd for lesson enrichment and
to analyse/evaluate existing instructional materials to remove ethnic and gender
bias, analyse these biases and report these to the administrator. The teacher can
prepare guides/lesson plans to make the textbook culture-responsive. To this effect,
according to Sadker and Sadker (1978) remind the teachers to be alert to the
following forms of biases-invisibility, stereotyping, selectivity and unbalance,
unreality and linguistic bias. And the school head and teachers should revisit and
make instructional materials and activities to make them culture-responsive.

COMMUNITY PROFILE
A. Historical Background

Barangay Balintaugan got its name from the word nabibintoog or

nababalintoog which means a hilly place. Mamayek family from Bugang,
Sagada is the first settlers of the community. It was in 1960 that the place became a
one barangay with two (2) sitios, namely: Balintaugan and Gotang where the
barangay hall and the school located. The barangay has a total land area of 746.40
hectares subdivided into residential, agricultural land and forest land.

B. Population
 School Improvement Plan
Gotang Primary School
Year: 2015-2017
Census of the year 2014 revealed that it has a total of 32 households with a
population of 160. There are 90 males and 70 females.

Primary household source of income is rice farming and vegetable

gardening. Raising of pigs and fowls are secondary. Ten (10) households have no
permanent sources of income. They survive through labor force during planting
and harvesting season, selling charcoal and wood.

C. Health

The health needs of the people in Balintaugan are handled by the members
of Barangay Health Workers who coordinate with the Municipality Health Office
of Bauko to serve the barangay with the best health care services such as
vaccinations, vitamins and deworming tablets.

D. Ethnicity

The people lived in the community is composed of 99 % Applai tribe and

1% mixture of Igorot different tribes.

E. Religious Affiliation

The community has three (3) religious groups; these are Anglican, which
most of the population belongs, Free Believers in Crist Fellowship Incorporation
and Christian Spirit Philippines Incorporation.

F. Economy

Employment Percentage
Professionals 5%
Farmers 75%
Drivers 4%
Carpentry 1%
Unemployed 10%
OFWs 5%
Most of the head of the families are farmers; some are professionals, overseas
workers, drivers and carpenters
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Gotang Primary School
Year: 2015-2017
G. Political

The community has a set of Barangay Officials headed by a Barangay

Captain.

Position Names of Officials

Barangay chairman Mathias P. Angayen
Secretary Carol M. Combisen
Treasurer Julia D. Gansowen
Councilmen Melchor D. Tecgongan
Juanito P. Pacsiwen
Carlos K. Combisen
Gregory G. Garcia Sr.
Adela A. Bosogan
Pablo D. Epay Sr.
Alfredo L. Gansowen Sr.

SCHOOL PROFILE
Gotang Primary School lies on top of the mountain in Gotang, Balitaugan,
Bauko, Mountain Province. It has a lot of 5 sq. meters. It is more or less 16 km.
away from the municipality of Bauko and can be reached through a rugged road
from Barangay Bagnen Proper. It has a vast, wide and fertile land suited for
planting. It is one of the smallest school in Deped Mountain Province.

A.1. HISTORY OF GOTANG PRIMARY SCHOOL

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Year: 2015-2017
Gotang Primary School was named after the place where it is situated.
Informal education was introduced in Gotang and Balintaugan in around 1940s
through the foreign missionaries who came to teach the holy Bible but was cut off
when Second World War broke-up. The villagers evacuated to nearby secluded
places. After the war, the villagers evacuated to nearby secluded places. After the
war, the villagers returned but some did not, thus the population decreased. With
the passage of Commonwealth Act No. 74. Act establishing free public school
system, a school was established at Gotang using a thatch roof but as a classroom.

In 1950, formal education was established as incomplete elementary school

bearing the name of Gotang Primary School with two teachers and 13 learners. It
was in 1960s when the school was completed as elementary school with 25
graduates. As years passed by, the school building was replaced with wood and
galvanized iron as roof. It was in 1979 when the school was finally cemented. This
old school building was condemned and replaced in 1980. In 2005, a TEEP
building was constructed.

A.2. STATUS OF GOTANG PRIMARY SCHOOL

Gotang Primary School is one of the farthest schools in the district of

Bauko. The school is composed of multi grade class (kindergarten, Grades I and II
and Grades IV, V and VI) handled by two permanent female teachers. There are 2
buildings in the school with 2 comfort rooms for boys and girls.

The first building is utilized as classrooms while the other building was
condemned but is still used as storage and kitchen. At present, one building is
under construction.

1. Organization of Curriculum and Time Allocation

The pupils are all inside the school campus started from 7:15 to 7:20
cleaning the surroundings and other territorial assignments. Flag ceremony is
exactly at 7:30 followed by 15 minutes hand washing and tooth brushing of the
pupils. The morning session started at 8:00 until 12:00 and resume at 1:00 for the
30 minutes 1:00 reading program. After session starts at 1:30 to 4:40 pm. The
school is religiously on the 7 hours actual teaching and 30 minutes preparation of
lesson plans/visual aids. SREA for kindergarten and Grades I pupils is conducted
 School Improvement Plan
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Year: 2015-2017
every enrolment of June. The school is open to accommodate transferees provided
they pass the qualifications for transferees.

TOT (Time on Task Policy) is being implemented. Coming to school

earlier and going home beyond time for remediation activity/Practice/watching/and
other related works. PTA meetings and other activities are held during Saturdays.
Long-sessions is held, if needed to.

2. Special Program

A. Values Education

One parent volunteer as values education teacher is scheduled in teaching

every Friday of the week. Biblical passages, parables, true to life stories and
sharing of experiences are some of the strategies used to carry out the different
values formation expected from every child. The VEP teacher submit his
evaluation to the class advisers concern for them to include in their rating
computation

B. School Feeding Program

-The feeding is a collaborative work of the PTA to sustain a year-round

feeding for the kindergarten and under nourished pupils.

3. Co-Curricular Activities

1. Gulayan Sa Paaralan

Implementation of the Hunger Mitigation Program through communal and

school gardening.

2. Pupil Government Organization

An organization in providing leadership among pupils. The pupils were given

daily task. They help in the implementation and imposition of school rules and
regulations particularly in tardiness, absenteeism, creating noise, vandalism and
clean and green program.

4. Best Practices/ Milestone and Outstanding Accomplishments

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Gotang Primary School
Year: 2015-2017
The first best practice in the school, is the 1 oclock Reading Program. All
pupils from grade 1 to grade 6 should be on their respective classroom when the
bell rings at 1:00. Together with their advisers, they will start reading any stories,
articles, poems and others. The teacher gave some comprehension question
afterwards. By this, the pupils will be used to reading until they grow up. In
connection with these, the SPGO officers will assist the slow readers in the lower
grades during their 1 oclock Reading Program.

Second best practice is giving awards or plaque of appreciation to

OUTSTANDING PARENT in every class at the end of the school year for them
to be supportive enough in the studies of their children and in every project and
activities of the school.

Lastly, the virtue of Honesty is practice in the school. Everyone is

encouraged to be honest. There is a lost and found corner. The signing of daily
time record for the teacher and observing it.

The following stakeholders help and support the school in providing pupils
needs in terms of school supplies, improvement of physical facilities and other
forms of donation.

1. School MOOE- DepEd Mountain Province

2. LGU

3. PTA

4. Private persons/individuals

5. Special Features/Physical Facilities

5. Special Features/Physical Facilities

Although our school is a little bit far, its wide and suits well for planting
crops makes a difference. The environment is quiet peaceful and so close to nature,
that one is free from any pollution aside from the 2 buildings, 2 learning centers
(Cogon grass), 1 building that is being constructed at present, we have the
constructed hand washing facilities and comfort rooms. While the school lacks so
 School Improvement Plan
Gotang Primary School
Year: 2015-2017
many things, it has very wide and open space as playground of the pupils and other
programs and activities like camping and the likes.