Sip 2013 2015 Gotang

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
Parent Representative
PTA Secretary
THOM M. COMBISEN
Student Representative
SPGO President
LEONOR M. BAGNOS
Teacher Representative
Teacher I
MATHIAS P. ANGAYEN
BLGU Representative
Barangay Captain
MELCHOR D. TECGONGAN
PTA Representative
PTA President
TOMAS K. GARCIA
SGC Representative
SGC President
GREGORY G. GARCIA SR.

Council of Elders Representative
Chairman
ISABEL M. BALACOA
School Head
ESHT-III
Accepted:
BENILDA M. DAYTACA
OIC-Asst. Schools Division Superintendent
Accepted:
GLORIA B. BUYA-AO
OIC- Schools Division Superintendent

Year: 2015-2017
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.

Year: 2015-2017
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

Year: 2015-2017
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

Year: 2015-2017
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:

Year: 2015-2017
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) multipurpose building, one (1) health center, one (1) school buildings with two (rooms) and Dap-ay.

Year: 2015-2017
B. Changes in the Community Way of Life

Aspects
1. Natural Resources
2. Type of Houses
3. Facilities
4. Infrastructure/
Transportation
(roads)
The Situation of the

The Situation of the
ICC and AD Before
ICC and AD Now
Abundant trees,
Lessen and abused
clean water
* tap water or hose
* Ubwa a brook/spring
-source of water
Made of raw
Most are made out
materials such as
of wood,
grass, sticks and
galvanized iron
wood into a cogon or
sheet and semihut style houses.
concrete with
different design.
Made of simple
With the new
materials (wood and
technology,
cogon)
facilities now are
advanced and
improved
Building
Building
1. Dap-ay where men 1. Barangay Hall
2. Day care Center
and boys in the
3. Health Center
community spent their
4. School
free time
2. Ebgan where
women in the
community spent their
free time
There was no road

going to Balintaugan
before people walk
in the terrain.
Factors that Brought

the Changes
Cutting trees or
illegal logging
Inventions of water
easier accessibility
Technology
Accessibility of
materials
Modern Influence
Roads were,
opened in the early

1973 and it was
crude, rough and

rugged
Now, most are
concreted
Technology
Availability of raw
materials for modern
building
People are now
innovated
Due to necessity and

usage of roads(farm
to market)
Human resources

Year: 2015-2017
5.Communication
6. Recreational Life
Communication
was done through
the men mando
where an elder goes
around the
community and
shouts any news or
information to the
community
Transportation was
done bare footed
and some through
the use of animals
such as the carabao
and horses.
People have free
time only during
Ubaya
Men and boys go to
the dap-ay where
elderly men in the
community ask the
youngster to
massage them and
do kolkolis while
they counsel the
younger generation.
While the elder
women and ladies
spent their free time
in the ebgan and
do gisgisto- a
local term for a
head massage
Elders tell stories,
riddles and songs
through day-eng
and dad-dad-at.
Technology
offered high
speed
communication
through the
television, radio,
mobile phone,
letters etc.
Inventions of new
technologies
Human Influence
The invention of
vehicles made
transportation
faster and easier.
The community
still observes
ubbaya- rest day
where no one is
allowed to work in
the field or garden.
So they spent their
time at home and
do their household
chores. However,
now a day,
technology
revolutionized
recreational life
and cultural life.
People spent their

time at home
watching
television and go
to other places to
unwind.
Presence of
Technology
Attitude of people in
the community
- people now
prefer
luxury over
simplicity.

Year: 2015-2017
7. Social Structure
Men and women

work together in the
farm. The men
decide the laws.
More women now

also work in the
offices.
8. Educational Level
9. Values/
Attitude of People
Most people did not

attend any formal
education but
undergo
informal/practical
training under the
supervision of their
parents and elders.
At an early age,
children were at the
field planting and
harvesting palay.
People before
learned through
experiences.
People before are
more hospitable,
responsible,
discipline, helpful in
times of need and
the respect for
elders was greatly
observed.
Most of the
interviewed old
folks of Balintaugan
affirmed that during
their times, when
someone is holding
or carrying heavy
In the early
1970s, most
people finished
their intermediate
schooling but were
not able to pursue
their higher
education due to
financial needs.
Today, more
people finished
intermediate
schooling and
continue their
higher education.
People now a days
lack discipline and
respect.
Most people,
especially the
youth of today
have no care at all.
They just pretend
not to see at all.
These practices or
Financial reasons to
support the family to
have better life style.
Women are practical
oriented now a days
Women
empowerment
Schools were built

within the barangay
and neighbouring
barangay.
People value
the importance
of education
Too much exposure

to media and other
forms of influences
that lacks good
values.

Year: 2015-2017
things especially
elderly person, they
help them.
values still prevail

in the community.
People before
practiced the
following values
of:
1. Ug-ugbo or
binadang - the principle
of give and take
relationship
-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.
People in the village
help without any
payment.
Ug-ugbo or
binadang is
observed in
planting and
harvesting rice.
Putting up of
house in the
community is
constructed by
carpenters with

Year: 2015-2017
10. Belief System
labor/ wages.
Road clearing,
community
cleaning, school
and community
improvement are
done through the
observance of
galatis.
1. Inayan Belief of
inayan states that
commiting crimes such
as stealing, adultery and
other form of grave sin
in the community will
have a corresponding
punishment from the
adikaila
(unseen/unknown) or
kabunian.
1. The belief of
inayan still prevails
in the community.
Committing grave sins
is punishable by law
and with the belief
that the Almighty God
will judge.
2. Kabunian- People
believed in kabunian
as the ranking deity and
creator of the universe.
2. The acceptance of
Christianity leads to
the belief of God. To
this day, Balintaugan
is a Christian
barangay.
At present, 95% of
the population in the
barangay belong to
Episcopal Church of
the Philippines or
Anglican while 4% are
members of the Free
Believers in Christ
Fellowship
Incorporation and 1%
is members of
Christian Spirit
Philippine
Incorporation.
3. Anito- The people

before believed in the
spirit of their dead
ancestors roaming and
overseeing them. They
believed that when
someone is sick, a dead
ancestor or relative
causes it, so they consult
the gifted or
manbaga who can
communicate with the
dead, to ask what do the
anito wants just to
ease the pain or stop the
Acceptance of
Christianity
Personal Attitude

Year: 2015-2017
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
System
1. Ulnong/Pakikisama
cooperation and
solidarity are strongly
observed in the
community.
2. Respect for other
respect of others
opinion
respect of others
property
respect of parents
and elders
3.Fear of stealing
1. Non-participation of Individual
two or three families
differences
in the community.
Lack of parental
guidance
Media influences
2. Some people lack
respect, some of them
are unscrupulous
3. As young as 5 years
old get things without
permission.
12. Community Life
1. Birth
a. Before the mother
give birth
The expectant
mother will prepare
for the necessary
things for giving
birth, mainly: the
bakget, gateng and
blanket for the baby
b. During the giving of
birth
An elderly woman
or man assist the
mother in giving
The midwife in the

community usually
assist in giving
birth but today
pregnant mother
who are about to
give birth are sent
to the hospital.
Risky in giving birth

and health sanitation
Hospital have all the
facilities
Health Oriented
Safety reasons

Year: 2015-2017
birth at home
c. After giving birth
The mother will use
bakget a cloth
worn from the waist
of women after
giving birth to
support the womans
body.
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
celebration. This
practice is called
(gebbaw). Everyone
is invited.
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
Wearing of bakget
is still practice
today
Mothers are being
taken care inside
the house.
The practice of
gebbaw is
maintained in the
community
The same practice
is observe today

Year: 2015-2017
household chores.
During the tengaw
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
Mothers today are

prohibited to do
work while she
still weak from
giving birth.
The practice is still

observe today
The boys are

circumcised by
anyone in the
community who
can do it or they
will go to the
hospital.
Children who are

being punish now
a days rebelled.
With the
provisions of the
childrens right,
disciplining in the
form of whipping
or any physical
means is against
the law
Infection after
circumcision practice
Hospital has better
and safe equipment.
Children who are

being punish now a
days rebelled.
With the provisions
of the childrens
right, disciplining in
the form of whipping
or any physical
means is against the
law

Year: 2015-2017
in unavailable)
4. Bebbey
5. Galgaldo
3. Courtship
Dok-ong-The male
wins the heart of the
lady sincerely by
bringing of firewoods to
the ladys house.
4. Marriage
The desire to marry
usually came from
the male. The man
asked the help of his
relative to ask the
parents of the
woman for her hand
in marriage. The
mans family would
go to the womans
house to have
together with a
respectful member
of the place.
Now a days,
children play the
same games but it
was added with
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
version of
courtship is done
technologically.
The man will
express his
feelings cellular
phones, tablets,
computer
(internet).
Games influence by
other countries
Influence brought by
new technologies
The practice of
marriage ceremonies
and rituals done
before in the
community are now
shortened, removed
for practical reasons
such as financial and
time constraint
Marriage in the
early 1950s to
1980s has not
change since
especially the
Differences in social
practice of kinaand
iseng, bayas
and dawak but at Cultural upbringing

Year: 2015-2017
Practices related to
marriage
1. Kina-iseng System
the exchange of
products particularly
chicken added with
langeb or pig meat
that was preserved or the
sukat di makan.
2. Damara- putting up
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)
present some of
the practices were
not maintained
although bayas
is still observe
because the
married couple are
opened minded
now a days as long
as they are legally
married, never
mind the
celebration.
Religious belief
Presence of priest
and pastor or
ministers

Year: 2015-2017
B. Man/woman and
elderly who did not
even once marry off any
of his/her children (egay
nenpabey) will be buried
after a night
C. Man/woman and
elderly who have

married of any of his/her
children (nenpabey)
were respected in the
community thus of two
to three days will be
observed
- All dead person
wears white linen cloth.
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
wake of the dead, people

gather to share stories,
analyze riddles, and
chant the life of the dead
worth emulating
- liwliwa- songs as
condolences to the
relatives of the dead
- dongyasan
The practice on
child death was
carried and
maintained
Today, a dead
person wether
nen-pabey or not
is given due
respect. The same
length or number
of wakes is
observed except if
the relative of the
dead request an
extension of the
wake.
All dead people

wear white linen
cloth.
All practices
before related to
death are still
observed today

Year: 2015-2017
- baya-o song for

the dead
although most
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.
Skin disease
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
consult the faith healer
The people in the

community who
are sick go to the
hospital and
consult the doctor.
Need of medical
expert
Hospital facilities

Year: 2015-2017
healing:
1. Sep-ok
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.
They take in
medicines.
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.

Year: 2015-2017
13. Agriculture Life
Men and women
work together in the

farm payew and in
the garden or um-a
Agricutural Cycle
Generally the people
in the village follow
a calendar cycle of
activities. Following
the calendar cycle of
activities is a must to
them to avoid
conflict of time and
activities.
For the months of
January to February
is the time for
planting. March to
April is the time for
garden work, house
building and
wedding feast. May
is for the month of
bird catching, farm
weeding and
vegetable planting.
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
The agriculture
life today is not so

different before
especially the
activities in the
field because the
same cycle is
going on although
the people before
plant palay and
harvest twice a
year while they do
it once a year
today.
House building in
the barangay today
is done any month
of the year because
it is a wage- labor
thus its up to the
concern people to
decide.
Ani-tupeng,
asi-kames and
asi-buho are not
practice now a
day.
Effect of global
warming
Individual interest,
talents and fast
earned form of labor.

Year: 2015-2017
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
1. Inana (January)
asi- tuned
2. Kilalaw (February)
asi-lepas and asikames
3. Opok (March)
asi-ube, asi-buko,
and asi-baon
Calendar work in the

barangay today
- The indigenous term
for the different
months are not used
today
- People now-a-days
not only concentrate
on farm work but
more on improving
their barangay
1. Enero

Year: 2015-2017
4. Bakakew (April)
asi-danum, asi-lano,
asi-esek and asi-bayas
5. Kitikiti (May)
Aai-beew, asi-ledas,
asi-lano, and asi-esek
6. Banaba(June)
asi-ani
7. Adawey (July)
asi-ani
8. Kiyang (August)
asi-lepas, asi-letwad,
asi-tupeng, and asi-saba
9. Pegpegaw
(September)
asi-tuned di tupeng,
asi-saba and asi-baon
10. Adog (October)
asi-letwad, asisaman di padugan
11. Kiling (November)
asi-sama, asi-padog,
asi-apnoy
12. Lipuned (December)
asi-gamey, and
kabukab
14. Education/
Learning Process
An informal System
of education existed
among the early
people in
Balintaugan. The
Panagtutuned
2. Pebrero
Panaglelepas
3. Marso
Panagmumula
and panagsasaba
4. Abril
Panagdadanum
Panaglalano
5. Mayo
Panagleledas
Panaglalano
Panag-eesek
6. Hunyo
Panag-gapas
7. Hulyo
Panagbubulas di
esek, and
panaglulumdang
8. Agosto
Panagsasaba
9. Setyembre
Panagsasaba
Panagbabaon
10. Oktubre
Panagleletwad
Panagsasaman
di padugan
11. Nobyembre
Panagsasama
Panagpapadog
Panag-aapnoy
12. Disyembre
Panagtutuned
Panaggagamey
Informal education Foreign Influences
was introduced in
Provisions of laws
the place with the
for Basic Education
arrival of the
(Education For All)
American

Year: 2015-2017
dap-ay served as
schools where the
elders taught the
children their songs
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.
missionaries in the
cordillera in the
early 1950s.
Learners multi
Intelligent
differences
15. Language and

Literature
The parents were

considered the
primary teachers of
the youth. Children
learned from their
parents activities
such as farming,
gardening, hunting,
weaving and other
household chores.
There was no
method of writing
before because they
do not know how to
write. The things
they do are in oral.
Different forms of
literature emerged
during the early
days. These
included the
following:
1. riddle bulbultiya
2. proverb
3. folklore
Children attend
schools (Public or
Private Institution)
Learners learn in
various ways
With the use of

different media
As early as 1950s
few people can
read and write
with the creation
of public school in
Mt. Province.
People now learn
how to speak
different language.
Migration
People in the
community travel
from place to place
Presence of education
Technologies that
improve
communication
Influence of modern
countries and media
Christianity was
introduced and
accepted within the
community

Year: 2015-2017
dad-dad-at, is-istorya
4. songs
5. epics
People use their
native language
Kankana-eyApplai in
communicating.
Music, Dance, and
Creative Arts
Music and dance
took up a large part
of early e
Balintaugan
culture. They dance

during wedding feast
and other merry
making.
They learned how to
play instrument such
as: gangsa, salibao,
takik, kalaleng
Creative arts such as
pottery making,
weapon making,
wood cutting, and
wine making
The people was

able to preserved
their music and
dance using their
instruments.
At present, 8 to 10
people knows how
to play the gong
and salibao and the
youth of today
have no idea how
to play these
instrument.
Wine making and
is still practice
today
Dressing and
Ornaments
The attire of the men

was called wanes
the wanes was a
piece of cloth
wrapped around the
waist passing
between the thighs.
The women usually
wore the gateng
a cloth wrapped
around their waist.
With the arrival of

the American men
and women
learned how to use
pants, shirts,
dresses and wore
foot ware such as
slippers and shoes.
Modern people

Year: 2015-2017
16. Religion/Tradition
The people before

were fond of
ornaments. The
women and men
wore necklaces rings
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.
Religion played a
major role in the

lives of the people
before. They looked
upon nature as the
totality of their
being. They believed
that there were
powerful beings or
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
today wore many

kinds of clothes.
Skimpy dresses,
skinny jeans and
leggings and even
flat form shoes.
At present, 95%
are Anglicans, 4 %
are free Believers
in Christ
Fellowship and
1% are under
Christian Spirits
of the Philippines
Incorporation.
Acceptance of
Christianity

Year: 2015-2017
17. Culture Bearers
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.
Elders of the
Community and the
Everyone is
considered culture

Year: 2015-2017
Pinading
bearers in the
community.
Self- Governance and Empowerment

Aspects
Political System
The basic political
organization is the
dap-ay system. A
dap-ay was
composed of 10 to
15 households
coming from one
family, relatives and
neighbours.
Each dap-ay was led
by a pinading and
the other elders who
usually are the
oldest members of
the community
The council of
elders lad the duty
to maintain peace
and order in the
community and
importantly, they are
culture bearers.
They have
consultation in
making decisions
regarding the
dap-ay.
If there are cases

arises concerning
the peoples
behaviour, marital
issues, family
It was on the 1930s

when the
municipality of
Bauko was created
wherein the term
barrio was
introduced which
refer to the
community that was
ruled by a barrio
lieutenant
Then in 1963, the
barrio lieutenant
was changed to
barangay captain.
In 1974 the term
barrio was change
to barangay and is
ruled by the
Punong Barangay
The Punong
Barangay and the
other barangay
officials are
respected elders in
Factors brought by
colonizers who
introduced their own
political system
which was adapted
by the country and
was introduced to
the barangay.
Creation of barangay
officials
Presence of
barangay hall
Community Attitude
Crab mentality

Year: 2015-2017
problems and other

activities. They
talked and consult
the community.
As much as
possible, they
maintain communal
decision but
whatever unresolved
issue arises. The
pinading decides
but to the interest of
the people and in
accordance with the
norms and culture of
the community.
Each dap-ay was
free and
independent
government. The
council of elders in
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.
Cultural Integrity
Aspects
A. Traditions 1. Begnas a
the community who

do not just perform
their political job
but also the
defenders of the
unity as expressed
and implied the
community cultures,
traditions and
norms. Most cases
in the barangay if
not filed are
amicably settled and
decided in the
barangay level
.
At present, the
barangay and dapay have separates
decisions.
Lack of cooperation
and Solidarity
within the
community
The practice of Pakde and
Peoples

Year: 2015-2017
or Practices
community practice
where in a ceremony or
ritual led by a
pinading in a sacred
place called
patpatayan where in
they butcher a pig for
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
Tulod is not in practice

today
acceptance of
Christianity made
them to changed,
removed or
Christianised some
of their traditions
and practices.

Year: 2015-2017
B. Technologies
C. Products
D. Arts or
Crafts or
Handicrafts
A. Method
The farmers before
do sunek in the
farm. Wherein they
use some organic
fertilizers.
The use of animal
manure is the most
common fertilizer
in the garden.
The use of carabao
and saluysoy is
use also in plowing
the field.
B. Power
The use of
losongan and alo is use in
pounding palay to
separate the rice
from the grains.
Saleng a kind of
firewood is use for
heat, light and other.
Camote
Banana, vegetables product,

root crops
Sickle, hoe, bolo, gimata,

power sprayer, thresher,
chainsaw, planer, hammer
furniture
Lakem, gepan,
losongan, al-o,
suyod, ligao, labba,
kamowan, a-kob,
aga-ag, inakop,
sangi, as-siw,
gimata, luwa,
The use of commercial

pesticides and commercial
fertilizers are the most
common methods used in
farming.
Tilyar is a simplified
form of a thresher made of
steel and iron. Though it is
done by footwork to
separate the grains from its
stalk.
The use of gas, and candle
as house lighting was
change to electricity it
serves also as power of cell
phones, appliances and etc.
Using commercial
pesticides and
fertilizers is easier
to kill pest and
solve farmers
problem.
Invention of new
technologies that
makes farmers
work easier.
Accessibility of
electricity
New innovations
and ways of
farming were
introduced in the
community that is
why farmers now
can produce more
crops.
Introductions of
invented materials
in the community
which makes work
more easier

Year: 2015-2017
benge, gabyon
Besa (blacksmith)
Bamboo making
Engineering skill
(toping)
Social Justice and Human Rights

Aspect
A. Social
System
There was
equality among
all members of
the community.
Whatever was
hunted and
gathered. This
means that they
had no concept of
private property.
There is the
community.
B. Laws
Most of the laws

implemented in
the community
were become part
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
Due to the continuous

development of the
peoples knowledge and
experience, many other
changes took place. There
was specialization in
work. Since people differ
in their skills, talents, and
abilities, some
accumulated much private
property white others had
little. This was where
classes in society
emerged. There was the so
called kudo and
baknang or
kadangyan
Most crimes committed
have corresponding
punishment according to
the law at present
Individual differences
in terms of knowledge,
experiences, talents,
money and
upbringings.
Existence of laws to
promote common
good.

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
Rights
Women and men

had equal rights.
They cared on
properties and
engage in trade.
The women could
also hold political
authority in
society.
At present, more and more

women are empowered
today. They have the right
to all aspect of rights.
The people are protected
with laws implemented in
the barangay.
Provisions of many
laws against the
violation of human
rights.

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.

Year: 2015-2017
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

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

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.

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

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

Year: 2015-2017
G. Political
The community has a set of Barangay Officials headed by a Barangay
Captain.
Position
Barangay chairman
Secretary
Treasurer
Councilmen
Names of Officials
Mathias P. Angayen
Carol M. Combisen
Julia D. Gansowen
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

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

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

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

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.

Sip 2013 2015 Gotang

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School Improvement Plan

Gotang Primary School

GREGORY G. GARCIA SR.

School Improvement Plan

School Improvement Plan

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

The Early Settlement in Gotang

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How Gotang Got Its Name

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4. Creation of the Barangay and Land Use

5. Climate and Weather

6. Commerce and Trade

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a. Trade Centers two (2) sari-sari stores

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B. Changes in the Community Way of Life

The Situation of the

There was no road

Factors that Brought

opened in the early

crude, rough and

Due to necessity and

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People spent their

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Men and women

More women now

Most people did not

Schools were built

Too much exposure

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values still prevail

-This is mostly observed

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10. Belief System

3. Anito- The people

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12. Community Life

The midwife in the

Risky in giving birth

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When the child

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While the girls are in

Mothers today are

The practice is still

The boys are

Children who are

Children who are

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elderly who have

wake of the dead, people

All dead people

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- baya-o song for

The people in the

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The people in the

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13. Agriculture Life