Cultural Preservation and IPRA: A Study on Traditional Practices and Education at Sitio Mati, Barangay Pangobilian, Brooke’s Point, Palawan, Philippines

Cultural Preservation and IPRA: A Study on Traditional Practices and Education at Sitio Mati, Barangay Pangobilian, Brooke’s Point, Palawan, Philippines | Research Square window.SnipcartSettings = { analytics: { enabled: false } }; (function() { var accessVector = localStorage.getItem('access_vector') || ''; window.dataLayer = window.dataLayer || []; if (accessVector) { window.dataLayer.push({ user: { profile: { profileInfo: { snid: accessVector } } } }); } })(); (function(w,d,s,l,i){w[l]=w[l]||[];w[l].push({'gtm.start':new Date().getTime(),event:'gtm.js'});var f=d.getElementsByTagName(s)[0],j=d.createElement(s),dl=l!='dataLayer'?'&l='+l:'';j.async=true;j.src='https://www.googletagmanager.com/gtm.js?id='+i+dl;f.parentNode.insertBefore(j,f);})(window,document,'script','dataLayer','GTM-K279D39R'); Browse Preprints In Review Journals COVID-19 Preprints AJE Video Bytes Research Tools Research Promotion AJE Professional Editing AJE Rubriq About Preprint Platform In Review Editorial Policies Our Team Advisory Board Help Center Sign In Submit a Preprint Cite Share Download PDF Research Article Cultural Preservation and IPRA: A Study on Traditional Practices and Education at Sitio Mati, Barangay Pangobilian, Brooke’s Point, Palawan, Philippines Marialen Balestin, Mary Jane Basbas, Jeanderlyn Cabicungan, Diana Malit, and 7 more This is a preprint; it has not been peer reviewed by a journal. https://doi.org/ 10.21203/rs.3.rs-7133353/v1 This work is licensed under a CC BY 4.0 License Status: Posted Version 1 posted You are reading this latest preprint version Abstract This study examines how the Indigenous Peoples’ Rights Act (IPRA) or Republic Act 8371 of 1997 supports the cultural preservation of the Palaw’an tribe, the role of education in preservation of traditional practices and the lived experiences of the Palaw’an tribe in Sitio Mati, Brgy. Pangobilian, Brooke’s Point, Palawan. Using a qualitative phenomenological approach, focus group discussions and interviews were conducted with elders, youth and community leaders. The findings show that traditional practices such as Tarek and Runsay remain important, but the involvement of youth in these traditional practices is declining due to modernization and loss of interest of the young generation. While IPRA 8371 has provided recognition, most community members have limited knowledge of the law's implementation. Cultural preservation occurs through elders and informal learning, as well as integrating traditional dances in formal education. This investigation highlights the need for stronger collaboration between schools, tribal elders and support from the government to sustain cultural practices. The recommendations include increasing the knowledge about IPRA 8371, and involving youth in cultural preservation. Cultural Studies Environmental Law IPRA 8371 Palaw’an tribe cultural preservation indigenous education Figures Figure 1 Introduction The Philippines is one of the countries with a diverse population including various Indigenous communities. The roles, beliefs, and traditional practices of indigenous communities are essential components of the country’s history. In accordance with the National Commission on Indigenous Peoples (NCIP) there are around 11.3 million Indigenous people in the country (Minority Rights Group, 2024), and are identified in Article II (h) of the indigenous Peoples’ Rights Act of 1997 in the country as; “a group of people or homogeneous societies identified by self-ascription and ascription by others, who have continuously lived as organized community on communally bounded and defined territory, and who have, under claims of ownership since time immemorial, occupied, possessed and utilized such territories, sharing common bonds of language, customs, traditions and other distinctive cultural traits, or who have, through resistance to political, social and cultural inroads of colonization, non-indigenous religions and cultures, became historically differentiated from the majority of Filipinos”. In the Philippines, the acknowledgement of Indigenous peoples' rights is still a compelling subject, considering that cultural preservation, land dispossession and rights for education continue to be a challenge faced by the indigenous people. The Indigenous People Rights Act of 1997 also known as R.A.8371, an act to “Recognize, Protect, and Promote the rights of Indigenous people/indigenous cultural communities, creating a National Commission on Indigenous Peoples (NCIP), Establishing Implementing Mechanism, Appropriating Funds Therefor, and Other purposes”, this law regulate that the government should give assistance to the Indigenous communities and help them to have a better social and economic conditions. Additionally, the law will help to facilitate their process of having their ancestral lands and obtain indigenous ownership. The IPRA (R.A. 8371) emphasizes the preservation and promotion of IP rights and cultural integrity. However, various investigations reveal a problem between policy and practice, for instance, the implementation of IPRA 8371 stays inconsistent, with some regions like Tagudin, Ilocos Sur reporting positive outcomes through the support of local government (Andaya, 2023) while others face different matters such as weak institutional support, budget constraints, and administrative roadblocks (Fagilagmago et al., 2025). In addition, the implementation of IPRA (R.A. 8371) in the Philippines has shown serious problems with contradictory legislation, outside pressures, and ancestral land ownership in order to support Indigenous communities (Ampater et al., 2024), and a comparison between the Philippine laws on Indigenous rights and international norms (ILO Convention 169) has shown complexities in undertaking these laws into practice (Doyle, 2024). Additionally, Indigenous Peoples’ traditional knowledge is not adequately protected by the present legal structure of intellectual property rights, human rights, and biodiversity regimes (Hossain et al., 2021). The study of Aclayan et al., (2025) underscore the importance of localized awareness campaigns, Indigenous Peoples Mandatory Representatives (IPMRs), and institutional reforms to strengthen IP rights and governance, but systemic barriers occurs such as inadequate funding and lack of trained IP educators (Basiwal & Tovera, 2023). Meanwhile, cultural preservation is complexly connected with education and language transmission. The Schools of Living Traditions (SLTs), as highlighted by Hipolito (2024) and the indigenous Peoples Education (IPED) policy (Miole, 2024) showcase efforts to include Indigenous knowledge System and Practices into educational outlines, such models seek to empower communities by bringing local traditions, spiritual beliefs and everyday practices in education. Similarly, Geronimo et al., (2024) investigates the life-cycle practices of Aeta tribe, one of the indigenous groups in the Philippines residing in eastern part of Luzon islands, emphasize the integration of life cycle into educational design as a tool for improving cultural identity and learning goals. Furthermore, studies on the Manobo (Robiego et. al., 2022) and Aeta Magbukun (Angeles, 2024) communities demonstrate on how their cultural resilience and language preservation are maintained, applying daily practices and familial transmission will help to uphold cultural preservation, despite the influences of modernization and marginalization. The study of Owen (2024) explores that the Blaan tribe used both modern and traditional tools to preserve its cultural heritage, for example, oral storytelling (like duma) for traditional methods, while smartphones and social media and other digital tools are used to document rituals and crafts. Additionally, the indigenous cultural preservation, particularly in the context of traditional practices and education, is not only a cultural legacy but also for the justice and rights of Indigenous People and empowerment. Under those circumstances, obstacles remains, Jocson (2018) highlights a paradox between the drive for inclusion and the imperative for cultural preservation, as indigenous communities negotiate with the complexities of modernization and integration into conventional communities. They face the daunting challenge of preserving their unique cultural identities and traditional practices while acquiring better opportunities and resources. Numerous studies have been conducted regarding the Indigenous People Rights Act or the R.A. 8371, integration of traditions in educational settings, as well as the diverse cultures and traditional practices on Indigenous people, however, a majority of these investigations have been carried out outside Palawan. Meanwhile, existing literature in the province of Palawan often emphasizes the legal, political or territorial dimensions of IPRA 8371. For instance, a study about the exercise of Free, Prior and Informed Consent by the Tagbanua Indigenous community in Barangay Banuang Daan and Cabugao, Coron Island, find out that while the FPIC has helped the Tagbanua to protect their land and assert their rights, it has also bring new challenges in managing relationships with outsiders and ensuring internal equity within the community (Wolfram et. al., 2012). Novellino (2000) critically analyze how the implementation of IPRA (R.A. 8371) affects the preservation, recognition and protection of Indigenous territorial claims, the land rights and ancestral domains of Indigenous Peoples in Palawan, specifically the Batak, Tagbanua, and Palawan tribes. Both studies show minimal attention given to traditional practices, such as rituals and dances, it is important to note that the scope of Indigenous People Rights Act or R.A. 8371 extends beyond land rights due to the fact that it also encompasses cultural integrity, the right to self-governance and empowerment of Indigenous Peoples, as stated in the section 33 of IPRA Law or R.A 8371 that it addresses the rights of indigenous people or the cultural community regarding cultural sites, their ceremonies and about their religious. Therefor, the researchers aim to examine the influence of IPRA 8371 on the preservation of cultural traditions specifically the traditional dance and ritual among Palaw’an tribe in Sitio Mati, Brooke’s Point, Palawan, explore how these traditions are transmitted and integrated into both formal and non-formal educational setting and identify the challenges and opportunities in preserving Palaw’an cultural traditions, and recommend ways to strengthen cultural continuity across generations. By exploring this unique intersection of culture, law, and education, the research can contributes new insights into indigenous empowerment through cultural sustainability in one of the most cultural tribe in the Province of Palawan. The resulting synthesis of data will provide vital information for several groups: for students and researchers, the study will serve as a foundational resource and credible information for future research on IPRA and Palaw’an tribe culture. Educators will find the research particularly useful for enriching their classroom discussions on cultural preservation and indigenous rights. The study’s findings will also be invaluable to the parents and community leaders within the Palaw’an community, providing them with a deeper understanding of the challenges and opportunities in the context of cultural preservation. This study is anchored on the Cultural Transmission Theory and the Rights-Based Approach. Cultural Transmission Theory explains which how traditions are passed across generations, it includes vertical (parent to child), horizontal (peer to peer), and oblique (from elders or leaders to younger members) modes of transmission. This theory helps frame how the Palaw’an elders preserve and share traditional practices such as Tarek and Runsay, and how youth involvement or its absence impact cultural continuity. Rights-Based Approach highlights that all individuals and groups have inherent rights, including the right to cultural identity, participation and education. IPRA 8371 serves as a legal embodiment of this approach in the Philippines, the theory guides the analysis of how well IPRA 8371 contributes to protect and promote the Palaw’an tribe’s cultural rights. These theories provide a comprehensive foundation for examining how traditional knowledge is transferred and how indigenous rights are supported or constrained by education system and community dynamics. The investigation explores how traditional practices are maintained, transmitted, or challenged within community life, the life experiences of Palaw’an tribe and determine the understanding of Indigenous people about IPRA 8371 and its impact on cultural preservation. Specifically, the study seeks to answer the following questions: How does the implementation of IPRA 8371 influence the preservation of traditional dance and ritual among the Palaw’an tribe? How the traditional dance and ritual of the Palaw’an tribe taught and transmitted through formal and non-formal educational settings? Based on the results of the study, what are the perceived challenges and opportunities in preserving Palaw’an culture, and what implications may be drawn to save and strengthen the preservation of the Palaw’an culture? The study examined the cultural preservation of traditional practices among the Palaw’an tribe in Sitio Mati, Brooke's Point Palawan, specifically on their traditional dances and rituals. Moreover, the investigation explore the role of formal and non-formal education in preserving cultural traditions and promoting indigenous knowledge, as well as the impact of IPRA (R.A. 8371) on conservation of culture. For delimitation, the geographic scope focus on Sitio Mati, Brooke's Point, Palawan, the population was the Palaw’an tribe community members, the cultural practice only evolve in the traditional dances and rituals, and for educational context is on formal and non-formal education settings, IPRA (R.A. 8371) implementation: Impact on cultural preservation, Participant demographics: Ages, gender, and roles within the community. Methodology Research Design This research used a qualitative phenomenological research design to explore and understand the lived experiences of the Palaw’an tribe in Sitio Mati, Brooke’s Point, Palawan regarding the preservation of traditional dance and ritual, the impact of IPRA 8371 in preservation of cultural practices and how education being part of upholding the traditional practices. A phenomenological approach is appropriate as it allows the researchers to document the deep personal insights of individuals about their cultural realities and how these are maintained and preserve, it is presented as a flexible and forward-looking approach for understanding human experiences (Isaac, 2017). Research Locale This study was conducted in the Municipality of Brooke's Point, located in the province of Palawan, Philippines. The indigenous communities are distributed across municipalities, primarily in the southern part of the province. However, the selection of Brooke’s Point, Palawan as the study site was strategically informed by the researchers’ relation with Palawan State University Brooke's Point Campus, this closeness made fieldwork and data collecting easier, enabling more thorough interaction with the local populace and a more thorough comprehension of the research issue in its particular context. Brookes Points has 18 Barangay, however study mainly focus at Sitio Mati, Barangay Pangobilian, Brooke’s Point Palawan. The existence of the Palaw’an community in the area provided a large range of viewpoints for the research, reinforced the justification for selecting this site. Respondents of the Study Respondents are selected from the Palaw’an tribe, an indigenous community residing in the Sitio Mati, Barangay Pangobilian, Brooke’s Point, Palawan. Purposive sampling was used to identify who have direct experience or involvement with indigenous education and cultural preservation. These will include: Palaw’an elders who safeguard traditional knowledge, youth who represent the future custodians of the culture and community leader or officials implementing IPRA Law or R.A. 8371(Panglima or chieftain). Understanding the background of the participants is essential in interpenetrating their views and experiences, especially in qualitative research where context plays a vital role (Glaser, 2012). The respondents include a total of 15 individuals from the Palaw’an community. Among them are 9 elders, 1 Panglima and 5 youths. The age range varies significantly, representing both the older generation who are the bearers of traditional dance and ritual, and youth who are considered the future custodians of these practices. Their educational backgrounds and tribal positions provided diverse perspectives on transmission and preservation of traditional dance and ritual (tarek and runsay). the elders and Panglima offered insights based on lived experiences, cultural transmission and oral histories, while the children shared how these traditions are perceived and learned through both formal and informal means. These demographic details are crucial in framing the subsequent thematic findings, as the roles, ages and educational levels of the respondents directly influenced their interpretations, practices and understanding of their culture. Table 0. Demographic Profile of the Respondents Respondents Code Age Gender Educational Attainment Tribal position Years of experience Notes R1 62 M No formal education Panglima 52 R2 55 M No formal education Elder 45 R3 53 F No formal education Elder 40 R4 47 M No formal education Elder 35 R5 45 F No formal education Elder 30 R6 43 F Elementary undergraduate Elder 30 R7 52 F No formal education Elder 40 R8 50 M No formal education Elder 40 R9 63 F No formal education Elder 55 R10 43 F No formal education Elder 30 R11 15 F Highschool student None - Youth respondent R12 12 F Elementary graduate None - Youth respondent R13 12 M Elementary graduate None - Youth respondent R14 10 F Elementary student None - Youth respondent R15 15 F Highschool student None - Youth respondent Research Instrument The researchers modified a Structured Interview Guide, adopted from the study of Manuel (2022), focusing on the ethno-linguistic and literary traditions of Palaw’an Tribe. Adapted this instrument to further examine and understand the perspectives in relation to maintaining the traditional dance and ritual, life experiences, and the knowledge of Palaw’an tribal members regarding the influence of IPRA (R.A. 8371) in keeping the tradition dance and ritual alive. This Structured Interview guide is divided into three parts, first is the demographic profile of the respondents. However, it focuses into two main parts, part II contains the Cultural Traditions and Preservation under IPRA 8371, with 11 open-ended questions designed to gather in-depth responses. Part III contains Integration and Teachings of Cultural traditions in educational settings, this part comprises 7 open-ended questions that aim to explore how cultural knowledge is maintained and transmitted across generations. Data gathering procedure Structured interview guide with open ended questions are conducted with selected members of Palaw’an community in Sitio Mati, Brgy. Pangobilian, Brooke’s Point, Palawan. The interviews include tribal elders, youth, and local leaders. These interviews intend to explore the existing challenges to preserving traditional practices particularly the traditional dance and ritual, the role of education in maintaining the traditions and effect of Indigenous Peoples’ Rights Act (IPRA 8371) in the preserving the traditional dance and ritual of the Palaw’an tribe. A focus group discussion was also applied with the respondents. Focus group discussion provides diverse perspectives and experiences that allow for determining shared concerns and ideas within the community. In addition, permission was sought from local leaders and informants prior to any gathering. All information collected is treated with confidentiality and used solely for academic purposes. Cultural sensitivity is maintained throughout the data gathering process in respect of indigenous customs and protocols. Data analysis plan The data gathered through interviews, focus group discussions, document analysis, and observations are analyzed using thematic analysis, a qualitative method that identifies, analyzes, and reports patterns (themes) within the data. Thematic Analysis is well-suited to explore the experiences and perspectives, particularly in conservation of indigenous cultural practices, the integration in education and their understanding and awareness of IPRA 8371 and how it affects conservation of culture. For our Thematic Analysis, we followed the six-phase process of Braun and clarke (2006). Our main criteria for identifying a theme were frequency, relevance to the research questions, and recurrence of ideas across multiple respondents. A code was developed when an idea appeared clearly and repeatedly in the data. The analysis process begins with immersing in the raw data, all the interviews and focus group discussion are transcribed verbatim, then translated (if necessary). The data was read multiple times by the researcher to develop a deep understanding of the content. The field noted from observation is also reviewed during this phase. Researchers conducted open coding, which involves identifying and labeling key phrases, sentences, or paragraphs that are meaningful or essential to the research question. Identifying relationships between the data after generating initial codes and begin in sorting related codes into categories or sub-categories. Major themes have been produced from clustered codes and categories, the themes are interpreted in connection to the research question or objective to ensure the relevance, literature review- to contextualize the findings and statement of the problem, to align with the study goals. To ensure data reliability despite the absence of direct observation of the Tarek and Runsay, triangulation was achieved by comparing individual interview responses, focus group discussion, field notes and existing documents on the Palaw’an cultural events. For instance, individual interviews described the Tarek and Runsay as thanks giving dance performed during harvest, while the FGD participants echoed similar details and emphasized its connection to ancestral spirits. Field notes also recorded consistent expressions of spiritual significance when participants described the rituals. Additionally, a cultural record from the barangay confirmed the use of Tarek in annual tribal gatherings. These overlapping findings across different sources reinforced the trustworthiness of the data. Result and Discussion To systematically analyze the findings and present meaningful insights, the research that is designed to explore the experiences, challenges, and opportunities faced by Palaw’an tribe in relation to conservation of their traditional practices was measured using two key indicators: Cultural Traditions and Preservation of the Palaw’an Tribe under IPRA 8371 and Integration and Teachings of cultural tradition of the tribe in educational context, each of which served as the basis for thematic analysis, therefor, several major themes emerged. Table 1. Cultural Traditions and Preservation of the Palaw’an Tribe under IPRA 8371 Themes Descriptions Quotes/Codes Number of respondents mentioning this theme one or more times (%) Living traditional dance and rituals Most important traditions are practiced such as dances and rituals. “Tarek at runsay ang karaniwan naming ginagawa dito” “Tarek and Runsay are the traditions that we usually perform” 15 (100%) Spiritual and cultural beliefs Cultural reasoning behind traditional practices. “Nakuha na namin sa ninuno namin, sinusundan namin mga ginagawa nila dati, ginagawa rin namin ito pag nagpapasalamat sa mga ani” “we got it from our ancestors, we follow what they’re doing before and we are performing these dances when we are thanking the nature” 15 (100%) Youth involvement and cultural shift Whether the younger generation of the Palaw’an tribe participated in or values traditions. “Iilan nalang ang sumasama sa pagsasayaw” “Many youths no longer attend our rituals” 13(87%) Challenges in preservation Barriers that threaten cultural continuity. “Matatanda nalang ang gumagawa, madalang kana makakita ng batang gumagawa” “Only elders are now performing the traditions, only few children try to perform and participate” 15 (100%) Recognized impact of IPRA 8371 Observed effects of IPRA 8371 on traditions and culture. “naka tulong naman ang batas saamin, katulad nalang ng pagbigay saamin ng “Kelang Banwa” doon namin ginagawa mga tradisyon naming” “nakilala kami kasi sinasama nila kami sa mga palabas sa barangay at nakilala din mga karapatan namin” “the law helped us by providing resources and support such as the kelang banwa where we perform our traditions” “allowing us to perform our tradition when there’s event in our barangay, it also recognized us and our rights” 12(80%) Lack of knowledge about IPRA 8371 The level of understanding and perception of IPRA 8371 among tribe members. “Naririnig lang yong IPRA, mga chieftain o panglima lang ang nakakaalam talaga pero alam namin mga tinutulong saamin mga katutubo, pinapaliwang din sa amin” “We are aware of IPRA but we don’t have enough knowledge, we know that it is helping us, our community leaders are the ones who know about this and sometimes they explain it to us. 10 (67%) Suggestions for improvement Ideas from the community members on how IPRA 8371 can better support their culture. “Mas tulongan pa kami ng mga tao na may alam tungkol sa IPRA para makilala tradisyon namin at hindi makalimutan ng mga bata, ipaliwanag din saamin kung ano yong batas na yon para marami kaming alam” “Individuals whose knowledgeable about IPRA should helped us more to be recognized, so that our traditions will retain, and also explain to us what IPRA really is, so we can have enough knowledge about that” 15(100%) Cultural Traditions and Preservation of the Palaw’an Tribe under IPRA 8371 The responses in table 1 shows 7 major themes, theme 1 revealed that “Tarek” and “Runsay” are the primary traditional dance and ritual that Palaw’an tribe performed, it remains an important part of their cultural expression. Participants shared, “Tarek at Runsay ang karaniwan naming giagawa dito”, in line with this, the study of Geronimo et al., (2024) emphasized that cultural identity among IPs can be strengthened by embedding life-cycle practices into everyday life, which reflect the centrality of these traditions in their life and serve as symbols of identity and continuity within the Palaw’an tribe at Sitio Mati. This finding reveals that, despite challenges, traditional rituals and dances are not forgotten and remain alive, especially among the tribal elders. Theme 2 shows that all the respondents traced their traditional practices back to their ancestors, highlighting the deep-rooted spiritual and cultural beliefs passed down through generations. Traditional dances and rituals are not a simply traditions, they carry spiritual meanings such as thanksgiving or connecting with nature. Some elders stated, “nakuha na namin sa ninuno namin, siusundan namin mga ginagawa nila dati.” Hipolito (2024) highlights that rituals are often spiritual in nature and passed through practical transmission of living traditions. This revealed the tribe’s view that their traditions are sacred inheritances. Theme 3 shows a significant concern raised by 87% of the respondents, that the participation of younger generations in traditional practices (tarek and runsay) is declining, if this continues, the survival of these traditional dance and ritual may be at risk. In line with this, theme 4 shows respondents identified serious challenges in cultural preservation, participants stated, “matatanda nalang ang gumagawa” revealed that elders are often the only ones actively practicing traditions, and many youth are no longer interested. This aligns with the study of Jocson (2018), who highlighted the struggle between modernization and cultural continuity, cultural transmission is becoming increasingly difficult due to youth disinterest. Theme 5 shows that most of the respondents recognized the positive contributions of IPRA 8371 in preserving traditions. The law enabled support such as allocating spaces like kelang Banwa for cultural gatherings and rituals. Respondents' answers reflect how state recognition under IPRA 8371 has legitimized their identity and empowered them to perform their traditions without the fear of recognition, found that where LGUs actively support IPRA, Indigenous rights and cultural expression thrive(Andaya, 2023). However, theme 6 shows 67% of respondents admitted that their knowledge about IPRA 8371 is limited, while they are aware that the law benefits them, only community leaders are fully informed, Some respondents explained, “naririnig lang ‘yong IPRA, pero alam namin tumutulong ito saamin.” This limited understanding suggests the need for education and dissemination efforts, so that more members will have enough knowledge about IPRA 8371, Doyle (2024) also pointed out the gap between national legal frameworks and community-level understanding and this highlights the need for localized education about IPRA 8371. Theme 7 shows that all participants provided thoughtful recommendations on how IPRA 8371 can better support their culture, they emphasized the need for stronger community engagement, education about IPRA 8371 and advocated for local awareness campaigns and stronger roles for IPMRs to bridge information gaps Aclayan et al. (2025) and government involvement. The results show that the Palaw’an tribe in sitio Mati, continues to practice their traditions, especially among elders. While IPRA 8371 has provided recognition and some support, the law’s potential is hindered by limited community knowledge and lack of interest of the youth. Youth empowerment, educating the tribe about IPRA 8371 and sustaining government support are crucial for the long-term preservation of their culture. Table 2. Integration and Teachings of cultural tradition of the tribe in educational context. Themes Descriptions Quotes/Codes Number of respondents mentioning this theme one or more times (%) Methods of how culture is maintained and transmitted. How traditions are thought (home, school, tribe). “Pina pa sunod namin sila saamin pag naga sayaw, o kaya sa matatanda” “We are letting the youth to follow us or the elders when dancing” 15 (100%) Youth interest and engagement. Whether children show curiosity and respect for their heritage. “May iba naga sama, may iba naman nahihiya o kaya ayaw nila”, “ibang bata sa baba na (bayan)”, “nahihiya po kami”, “Some children, are eager to learn, but others are shy and uninterested” , “others are in town”, “we are shy” 13 (87%) Benefits of cultural education Positive outcomes of integrating traditions in school learning and indigenous knowledge. “Mabuti yon saamin, syempre kahit sa school natuto parin sila ng kultura namin, ganon din dito sa sito namin, natututo sila” , “sa MAPEH po tinuturo saamin yong mga sayaw” “It is good for us, so that the children will learn their tradition even in schools and also in their community” , “in our subject in MAPEH they taught us our traditional dances” 15 (100%) Suggestion for improvement Community recommendations on how formal schools and their community itself can better support cultural preservation “Mag tulongan nalang yong sa school tsaka mga matatanda dito sa amin para hindi makalimutan tradisyon namiin” “Cooperation between school and community elders in conservation of culture” 15(100%) Integration and Teachings of cultural tradition of the tribe in educational context. Table 2 presents the findings regarding how cultural traditions of the Palaw’an tribe in Sitio Mati, transmitted to younger generations, particularly both formal (school-based) and non-formal (community based) education. This section shows 4 major themes. Theme 1 shows that the primary method of passing on cultural traditions is through participation and observation, especially in non-formal settings like homes and community-based. The teaching is done informally, usually by elders guiding youth during cultural activities. This emphasizes that the Palaw’an culture is preserved through direct involvement. Theme 2 shows that the respondents recognized the mixed-level of interest among children, some youth show eagerness to participate in traditional practices while others are shy or hesitant, this emphasizes that although cultural opportunities exist, not all youth are engaged. As the youths and elders explained,“ Nahihiya po kami ”, “yong iba po nasa baba” shows the possibility that the younger generations are not participating because of lack of confidence and modernity. Theme 3 shows that 100% of the respondents acknowledged the positive impact of integrating indigenous culture into the educational process, some elders stated , “kahit sa school natuto sila ng kultura namin”, “sa MAPEH po tinuturo saamin yong mga sayaw” which points to the power of blended education. Geronimo et al. (2024) reported that embedding cultural practices in education helps build strong indigenous identities. Formal schools that support indigenous knowledge help to revive what is taught at home or in the community. Moreover, theme 4 emphasized the need for strong collaboration between schools and the local community in preserving cultural traditions. They believed that educational institutions and tribal elders and leaders can work hand-in-hand to ensure that the culture is not forgotten. Such partnerships are essential to overcome the challenges in preserving traditions and improve cultural transmission. Palaw’an community values the transmission of their cultural traditions and recognized both community-based learning and formal education as vital tools for cultural preservation. However challenges remain in terms of youth engagement, strengthening collaboration between schools and community and implementing programs to increase youth interest can be suggested as the key steps toward safeguarding the tribe’s cultural heritage. Conclusion The study revealed that the Palaw’an tribe continues to uphold its cultural identity through active practice of traditional dance and rituals, as well as spiritual beliefs which remain deeply rooted in their ancestors.While elders play a crucial role in transmitting these traditions, there is a growing concern over declining involvement of the youth. In addition, the implementation of IPRA 8371 has provided recognition and support to the community, however, gaps remain in the tribe’s full understanding and perception with the law. The limited knowledge of the community can be one of the major factors hindering its full potential to impact in promoting cultural preservation. The integration of indigenous knowledge into both formal and non-formal education emerged as a positive influence in strengthening traditional practices. To ensure the continuity of traditions, the findings imply the importance of empowering the young generation of Palaw’an tribe, improve education and awareness about IPRA 8371 and foster a strong collaboration between government, educational institutions and indigenous communities, by doing so, the traditions of the Palaw’an tribe in Sitio Mati can continue to thrive and preserve. The study underscores the need for more accessible and community-based IPRA 8371 education campaigns. The agencies like the National Commission on Indigenous Peoples (NCIP) and Local Government Units (LGUs) must go beyond recognition and offer practical, on-the-ground support such as providing spaces for cultural expression and legal education workshops in native dialects. The research also presents important insights for policymakers. It shows a disconnect between national cultural preservation policies and their actual application in indigenous communities. Therefor, legislation must prioritize not just protection but also promotion of culture through long-term programs that encourage school-community collaboration, youth engagement, and cultural revitalization activities. From academic perspective, this study contributes to the growing filed of indigenous research by providing localized, qualitative evidence of cultural transitions. It serve as a baseline for future comparative studies with other indigenous groups and offer interdisciplinary insights across education, anthropology, and social development. Finally, for the Palaw’an community itself, this research can be used as a resource for cultural awareness and advocacy. By documenting the challenges, their traditional practices and aspiration, the study serves as both mirror and a tool for mobilizing efforts toward cultural sustainability, especially among the younger generation. Declarations Ethics approval and consent to participate The study received approval from the Ethics Review Committee of Palawan State University - Brooke’s Point Campus. All participants gave their informed consent prior to their inclusion in the study. Consent for publication All participants gave their consent for their anonymized responses and quotes to be included in the publication. Acknowledgement: The author(s) extends heartfelt gratitude to the Indigenous Cultural Community of Sitio Mati, Barangay Pangobilian, Brooke’s Point, Palawan for their support and participation, We also acknowledge the help of Mr. Joemary Manuel, MAEd-English, for reviewing and validating the research instrument used in this study. References Aclayan, E. G.-a. (2025). Level of Awareness of the Indigenous Peoples at the 12 Barangays Around Camp John Hay on Their . SSRN (Elsevier). Retrieved from https://ssrn.com/abstract=5198999 Amigo Andaya, R. P. (2023). The Indigenous Peoples’ Rights Act (R.A. 8371), Programs, Projects, and Activities in Tagudin, Ilocos. SSRN (Elsevier). Retrieved from https://ssrn.com/abstract=4565378 Ampater, A. M. (2024). Indigenous Peoples’ Rights Act (IPRA) Law in the Philippines: A Scoping Review on the Effectiveness. Journal of Public Administration and Government, 6 (3), 106-122. Retrieved from https://doi.org/10.22487/jpag.v6i3.1657 Angeles, J. K. (2024). Perceptions of Young Members of the Aeta Community About Their Intellectual Property Rights for. In Asia-Pacific Intellectual Property Management and Innovation Book Series. De La Salle University Publishing House. Retrieved from https://animorepository.dlsu.edu.ph/apipmibookseries/1 Doyle, C. (2020). The Philippines Indigenous Peoples Rights Act and ILO Convention 169 on Tribal and Indigenous. The International Journal of Human Rights, 24 (2-3), 170-190. Retrieved from https://doi.org/10.1080/13642987.2019.1679120 Dressler, W. M. (2012). REDD Policy Impacts on Indigenous Property Rights Regimes on Palawan Island, the Philippines. Human Ecology, 40 (5), 679-691. Retrieved from https://doi.org/10.1007/s10745-012-9527-y Eduardo, J. P. (2018). Indigenous Peoples’ Rights Act (IPRA) of 1997: A Standpoint from Selected Higher Education. Journal of Progressive Research in Social Sciences, 8 (1), 595-613. Retrieved from https://doi.org/10.5281/zenodo.3971907 Geronimo, R. R. (2024). Beliefs and Practices in the Life Cycle of the Agta of Lupigue, North Sierra Madre Mountains: Their. International Journal of Membrane Science and Technology, 11 (1), 535–544. Retrieved from https://tinyurl.com/2xeyhpny Hipolito, M. F. (2024). A Systematic Literature Review of the Significance of the School of Living Tradition in the. International Journal of Multidisciplinary: Applied Business and Education Research. Retrieved from https://doi.org/10.11594/ijmaber.05.02.21 Hossain, K. &. (2021). Protecting Indigenous Traditional Knowledge through a Holistic Principle-Based Approach. Nordic Journal of Human Rights, 39 (1), 51-72. Retrieved from https://doi.org/10.1080/18918131.2021.1947449 International, M. R. (2024). Indigenous peoples in the Philippines . Retrieved from Minority Rights Group: URL: https://minorityrights.org/communities/indigenous-peoples-5/ Isaac, M. G. (2018). Toward a Phenomenological Epistemology of Mathematical Logic. Synthese, 195 (2), 863–874. Retrieved from https://doi.org/10.1007/s11229-016-1249-z Jocson, E. U. (2018). Inclusion and Cultural Preservation for the Ifugao People. Journal of Southeast Asian Human Rights, 2 (2), 421-447. Retrieved from https://doi.org/10.19184/jseahr.v2i2.8232 Mayo, R. E. (2023). Preserving Socio-Cultural Practices: Exploring Resilience and the Impact of Government Initiatives. Open Journal of Social Sciences, 11 (9), 567-585. Retrieved from https://doi.org/10.4236/jss.2023.119037 Miole, G. L. (2024). Towards a Dialogic Interface Pedagogy in Indigenous Education: Examining the Indigenous Peoples’. Waseda University. Retrieved from https://files.eric.ed.gov/fulltext/EJ1453359.pdf Novellino, D. (2000). Recognition of Ancestral Domain Claims on Palawan Island, the Philippines: Is There a Future? Bangsa Palawan, Indigenous Alliance for Equity and Well-Being. Retrieved from https://www.fao.org/4/x7069t/x7069t06.htm Owen, J. (2024). Cultural Heritage Documentation and Preservation Practices Among the Blaan Tribe of Kiblawan,. ResearchGate. Retrieved from https://www.researchgate.net/publication/388179466 Philippines, R. o. (1997). The Indigenous Peoples Rights Act of 1997 (R.A. 8371). National Commission on Indigenous Peoples. Retrieved from https://ncip.gov.ph/wp-content/uploads/2020/03/IPRA-LAW.pdf Robiego, J. A. (2022). Language Maintenance: Transcendence and Preservation Practices of Manobo Indigenous Cultural (Vol. 11). Scientific Research Publishing (ISSN 2277‑8616). Retrieved from https://www.ijstr.org/final-print/jan2022/Language-Maintenance-Transcendence-And-Preservation-Practices-Of-Manobo-Indigenous-Cultural-Community-In-Mindanao-Philippines.pdf (UNFPA), U. N. (2010). A Human Rights-Based Approach to Programming. UNFPA. Retrieved from https://www.unfpa.org/resources/human-rights-based-approach-programming-0 Cavalli-Sforza, L. L. (1981). Cultural Transmission and Evolution: A Quantitative Approach. Princeton University Press. Retrieved from https://www.researchgate.net/publication/256655728_Cultural_Transmission_and_Evolution_A_Quantitative_Approach_LL_Cavalli-Sforza_M_Feldman_Princeton_University_Press_Princeton_New_Jersey_1981_368_Price_2500_hardback_1050_paperback Clarke, V. B. (2006). Using thematic analysis in psychology. Qualitative Research in Psychology, 3 , 77–101. Retrieved from https://doi.org/10.1191/1478088706qp063oa Additional Declarations The authors declare no competing interests. Cite Share Download PDF Status: Posted Version 1 posted You are reading this latest preprint version Research Square lets you share your work early, gain feedback from the community, and start making changes to your manuscript prior to peer review in a journal. As a division of Research Square Company, we’re committed to making research communication faster, fairer, and more useful. We do this by developing innovative software and high quality services for the global research community. Our growing team is made up of researchers and industry professionals working together to solve the most critical problems facing scientific publishing. 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Pangobilian, Broke’s Point, Palawan (Delineated by broken line)\u003c/strong\u003e\u003c/p\u003e","description":"","filename":"floatimage1.jpeg","url":"https://assets-eu.researchsquare.com/files/rs-7133353/v1/57a4ab7cdc636d4300cdc0eb.jpeg"},{"id":87439810,"identity":"35a3ea05-41b6-4dd9-9f1a-c0e773762ee2","added_by":"auto","created_at":"2025-07-23 19:28:37","extension":"pdf","order_by":0,"title":"","display":"","copyAsset":false,"role":"manuscript-pdf","size":993558,"visible":true,"origin":"","legend":"","description":"","filename":"manuscript.pdf","url":"https://assets-eu.researchsquare.com/files/rs-7133353/v1/dec6dd1d-6eb5-4aa5-92b2-176dd80317e0.pdf"}],"financialInterests":"The authors declare no competing interests.","formattedTitle":"\u003cp\u003eCultural Preservation and IPRA: A Study on Traditional Practices and Education at Sitio Mati, Barangay Pangobilian, Brooke’s Point, Palawan, Philippines\u003c/p\u003e","fulltext":[{"header":"Introduction","content":"\u003cp\u003eThe Philippines is one of the countries with a diverse population including various Indigenous communities. The roles, beliefs, and traditional practices of indigenous communities are essential components of the country\u0026rsquo;s history. In accordance with the National Commission on Indigenous Peoples (NCIP) there are around 11.3 million Indigenous people in the country (Minority Rights Group, 2024), and are identified in Article II (h) of the indigenous Peoples\u0026rsquo; Rights Act of 1997 in the country as; \u0026ldquo;a group of people or homogeneous societies identified by self-ascription and ascription by others, who have continuously lived as organized community on communally bounded and defined territory, and who have, under claims of ownership since time immemorial, occupied, possessed and utilized such territories, sharing common bonds of language, customs, traditions and other distinctive cultural traits, or who have, through resistance to political, social and cultural inroads of colonization, non-indigenous religions and cultures, became historically differentiated from the majority of Filipinos\u0026rdquo;. In the Philippines, the acknowledgement of Indigenous peoples\u0026apos; rights is still a compelling subject, considering that cultural preservation, land dispossession and rights for education continue to be a challenge faced by the indigenous people. The Indigenous People Rights Act of 1997 also known as R.A.8371, an act to \u0026ldquo;Recognize, Protect, and Promote the rights of Indigenous people/indigenous cultural communities, creating a National Commission on Indigenous Peoples (NCIP), Establishing Implementing Mechanism, Appropriating Funds Therefor, and Other purposes\u0026rdquo;, this law regulate that the government should give assistance to the Indigenous communities and help them to have a better social and economic conditions. Additionally, the law will help to facilitate their process of having their ancestral lands and obtain indigenous ownership. \u0026nbsp;\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eThe IPRA (R.A. 8371) emphasizes the preservation and promotion of IP rights and cultural integrity. However, various investigations reveal a problem between policy and practice, for instance, the implementation of IPRA 8371 stays inconsistent, with some regions like Tagudin, Ilocos Sur reporting positive outcomes through the support of local government (Andaya, 2023) while others face different matters such as weak institutional support, budget constraints, and administrative roadblocks (Fagilagmago et al., 2025). In addition, the implementation of IPRA (R.A. 8371) in the Philippines has shown serious problems with contradictory legislation, outside pressures, and ancestral land ownership in order to support Indigenous communities (Ampater et al., 2024), and a comparison between the Philippine laws on Indigenous rights and international norms (ILO Convention 169) has shown complexities in undertaking these laws into practice (Doyle, 2024). Additionally, Indigenous Peoples\u0026rsquo; traditional knowledge is not adequately protected by the present legal structure of intellectual property rights, human rights, and biodiversity regimes (Hossain et al., 2021). The study of Aclayan et al., (2025) underscore the importance of localized awareness campaigns, Indigenous Peoples Mandatory Representatives (IPMRs), and institutional reforms to strengthen IP rights and governance, but systemic barriers occurs such as inadequate funding and lack of trained IP educators (Basiwal \u0026amp; Tovera, 2023). Meanwhile, cultural preservation is complexly connected with education and language transmission. The Schools of Living Traditions (SLTs), as highlighted by Hipolito (2024) and the indigenous Peoples Education (IPED) policy (Miole, 2024) showcase efforts to include Indigenous knowledge System and Practices into educational outlines, such models seek to empower communities by bringing local traditions, spiritual beliefs and everyday practices in education. Similarly, Geronimo et al., (2024) investigates the life-cycle practices of Aeta tribe, one of the indigenous groups in the Philippines residing in eastern part of Luzon islands, emphasize the integration of life cycle into educational design as a tool for improving cultural identity and learning goals. \u0026nbsp;Furthermore, studies on the Manobo (Robiego et. al., 2022) and Aeta Magbukun (Angeles, 2024) communities demonstrate on how their cultural resilience and language preservation are maintained, applying daily practices and familial transmission will help to uphold cultural preservation, despite the influences of modernization and marginalization. The study of Owen (2024) explores that the Blaan tribe used both modern and traditional tools to preserve its cultural heritage, for example, oral storytelling (like duma) for traditional methods, while smartphones and social media and other digital tools are used to document rituals and crafts. Additionally, the indigenous cultural preservation, particularly in the context of traditional practices and education, is not only a cultural legacy but also for the justice and rights of Indigenous People and empowerment. \u0026nbsp;Under those circumstances, obstacles remains, Jocson (2018) highlights a paradox between the drive for inclusion and the imperative for cultural preservation, as indigenous communities negotiate with the complexities of modernization and integration into conventional communities. They face the daunting challenge of preserving their unique cultural identities and traditional practices while acquiring better opportunities and resources. \u0026nbsp;\u003c/p\u003e\n\u003cp\u003eNumerous studies have been conducted regarding the Indigenous People Rights Act or the R.A. 8371, integration of traditions in educational settings, as well as the diverse cultures and traditional practices on Indigenous people, however, a majority of these investigations have been carried out outside Palawan. Meanwhile, existing literature in the province of Palawan often emphasizes the legal, political or territorial dimensions of IPRA 8371. For instance, a study about the exercise of Free, Prior and Informed Consent by the Tagbanua Indigenous community in Barangay Banuang Daan and Cabugao, Coron Island, find out that while the FPIC has helped the Tagbanua to protect their land and assert their rights, it has also bring new challenges in managing relationships with outsiders and ensuring internal equity within the community (Wolfram et. al., 2012). Novellino (2000) critically analyze how the implementation of IPRA (R.A. 8371) affects the preservation, recognition and protection of Indigenous territorial claims, the land rights and ancestral domains of Indigenous Peoples in Palawan, specifically the Batak, Tagbanua, and Palawan tribes. \u0026nbsp;Both studies show minimal attention given to traditional practices, such as rituals and dances, it is important to note that the scope of Indigenous People Rights Act or R.A. 8371 extends beyond land rights due to the fact that it also encompasses cultural integrity, the right to self-governance and empowerment of Indigenous Peoples, as stated in the section 33 of IPRA Law or R.A 8371 that it addresses the rights of indigenous people or the cultural community regarding cultural sites, their ceremonies and about their religious. Therefor, the researchers aim to examine the influence of IPRA 8371 on the preservation of cultural traditions specifically the traditional dance and ritual among Palaw\u0026rsquo;an tribe in Sitio Mati, Brooke\u0026rsquo;s Point, Palawan, explore how these traditions are transmitted and integrated into both formal and non-formal educational setting and identify the challenges and opportunities in preserving Palaw\u0026rsquo;an cultural traditions, and recommend ways to strengthen cultural continuity across generations. By exploring this unique intersection of culture, law, and education, the research can contributes new insights into indigenous empowerment through cultural sustainability in one of the most cultural tribe in the Province of Palawan. \u0026nbsp;The resulting synthesis of data will provide vital information for several groups: for students and researchers, the study will serve as a foundational resource and credible information for future research on IPRA and Palaw\u0026rsquo;an tribe culture. Educators will find the research particularly useful for enriching their classroom discussions on cultural preservation and indigenous rights. The study\u0026rsquo;s findings will also be invaluable to the parents and community leaders within the Palaw\u0026rsquo;an community, providing them with a deeper understanding of the challenges and opportunities in the context of cultural preservation. \u0026nbsp;\u003c/p\u003e\n\u003cp\u003eThis study is anchored on the Cultural Transmission Theory and the Rights-Based Approach. Cultural Transmission Theory explains which how traditions are passed across generations, it includes vertical (parent to child), horizontal (peer to peer), and oblique (from elders or leaders to younger members) modes of transmission. This theory helps frame how the Palaw\u0026rsquo;an elders preserve and share traditional practices such as Tarek and Runsay, and how youth involvement or its absence impact cultural continuity. Rights-Based Approach highlights that all individuals and groups have inherent rights, including the right to cultural identity, participation and education. IPRA 8371 serves as a legal embodiment of this approach in the Philippines, the theory guides the analysis \u0026nbsp;of how well IPRA 8371 contributes to protect and promote the Palaw\u0026rsquo;an tribe\u0026rsquo;s cultural rights. These theories provide \u0026nbsp;a comprehensive foundation for examining how traditional knowledge is transferred and how indigenous rights are supported or constrained by education system and community dynamics. \u0026nbsp;\u003c/p\u003e\n\u003cp\u003eThe investigation explores how traditional practices are maintained, transmitted, or challenged within community life, the life experiences of Palaw\u0026rsquo;an tribe and determine the understanding of Indigenous people about IPRA 8371 and its impact on cultural preservation. Specifically, the study seeks to answer the following questions: How does the implementation of IPRA 8371 influence the preservation of traditional dance and ritual among the Palaw\u0026rsquo;an tribe? How the traditional dance and ritual of the Palaw\u0026rsquo;an tribe taught and transmitted through formal and non-formal educational settings? Based on the results of the study, what are the perceived challenges and opportunities in preserving Palaw\u0026rsquo;an culture, and what implications may be drawn to save and strengthen the preservation of the Palaw\u0026rsquo;an culture? \u0026nbsp;The study examined the cultural preservation of traditional practices among the Palaw\u0026rsquo;an tribe in Sitio Mati, Brooke\u0026apos;s Point Palawan, specifically on their traditional dances and rituals. Moreover, the investigation explore the role of formal and non-formal education in preserving cultural traditions and promoting indigenous knowledge, as well as the impact of IPRA (R.A. 8371) on conservation of culture. For delimitation, the geographic scope focus on Sitio Mati, Brooke\u0026apos;s Point, Palawan, the population was the Palaw\u0026rsquo;an tribe community members, the cultural practice only evolve in the traditional dances and rituals, and for educational context is on formal and non-formal education settings, IPRA (R.A. 8371) implementation: Impact on cultural preservation, Participant demographics: Ages, gender, and roles within the community.\u003c/p\u003e"},{"header":"Methodology","content":"\u003cp\u003e\u003cstrong\u003e\u003cem\u003eResearch Design\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThis research used a qualitative phenomenological research design to explore and understand the lived experiences of the Palaw\u0026rsquo;an tribe in Sitio Mati, Brooke\u0026rsquo;s Point, Palawan regarding the preservation of traditional dance and ritual, the impact of IPRA 8371 in preservation of cultural practices and how education being part of upholding the traditional practices. A phenomenological approach is appropriate as it allows the researchers to document the deep personal insights of individuals about their cultural realities and how these are maintained and preserve, it is presented as a flexible and forward-looking approach for understanding human experiences (Isaac, 2017).\u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003eResearch Locale\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThis study was conducted in the Municipality of Brooke\u0026apos;s Point, located in the province of Palawan, Philippines. The indigenous communities are distributed across municipalities, primarily in the southern part of the province. However, the selection of Brooke\u0026rsquo;s Point, Palawan as the study site was strategically informed by the researchers\u0026rsquo; relation with Palawan State University Brooke\u0026apos;s Point Campus, this closeness made fieldwork and data collecting easier, enabling more thorough interaction with the local populace and a more thorough comprehension of the research issue in its particular context. Brookes Points has 18 Barangay, however study mainly focus at Sitio Mati, Barangay Pangobilian, Brooke\u0026rsquo;s Point Palawan. The existence of the Palaw\u0026rsquo;an community in the area provided a large range of viewpoints for the research, reinforced the justification for selecting this site.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003eRespondents of the Study\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eRespondents are selected from the Palaw\u0026rsquo;an tribe, an indigenous community residing in the Sitio Mati, Barangay Pangobilian, Brooke\u0026rsquo;s Point, Palawan. Purposive sampling was used to identify who have direct experience or involvement with indigenous education and cultural preservation. These will include: Palaw\u0026rsquo;an elders who safeguard traditional knowledge, youth who represent the future custodians of the culture and community leader or officials implementing IPRA Law or R.A. 8371(Panglima or chieftain). Understanding the background of the participants is essential in interpenetrating their views \u0026nbsp; and experiences, especially in qualitative research where context plays a vital role (Glaser, 2012). The respondents include a total of 15 individuals from the Palaw\u0026rsquo;an community. Among them are 9 elders, 1 Panglima and 5 youths. The age range varies significantly, representing both the older generation who are the bearers of traditional dance and ritual, and youth who are considered the future custodians of these practices. Their educational backgrounds and tribal positions provided diverse perspectives on transmission and preservation of traditional dance and ritual (tarek and runsay). the elders and Panglima offered insights based on lived experiences, \u0026nbsp; cultural transmission and oral histories, while the children shared how these traditions are perceived and learned through both formal and informal means. These demographic details are crucial in framing the subsequent thematic findings, as the roles, ages and educational levels of the respondents directly influenced their interpretations, practices and understanding of their culture.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eTable 0. Demographic Profile of the Respondents\u003c/strong\u003e\u0026nbsp;\u003c/p\u003e\n\u003ctable border=\"1\" cellspacing=\"0\" cellpadding=\"0\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eRespondents Code\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eAge\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eGender\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eEducational Attainment\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eTribal position\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eYears of experience\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u003cstrong\u003eNotes\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR1\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e62\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eM\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNo formal education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003ePanglima\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e52\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR2\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e55\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eM\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNo formal education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElder\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e45\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR3\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e53\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eF\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNo formal education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElder\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e40\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR4\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e47\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eM\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNo formal education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElder\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e35\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR5\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e45\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eF\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNo formal education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElder\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e30\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR6\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e43\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eF\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElementary undergraduate\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElder\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e30\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR7\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e52\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eF\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNo formal education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElder\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e40\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR8\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e50\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eM\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNo formal education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElder\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e40\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR9\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e63\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eF\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNo formal education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElder\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e55\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR10\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e43\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eF\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNo formal education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElder\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e30\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR11\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e15\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eF\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eHighschool student\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNone\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eYouth respondent\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR12\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e12\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eF\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElementary graduate\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNone\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eYouth respondent\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR13\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e12\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eM\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElementary graduate\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNone\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eYouth respondent\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR14\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e10\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eF\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eElementary \u0026nbsp;student\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNone\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eYouth respondent\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eR15\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e15\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eF\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eHighschool student\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eNone\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003e-\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\" style=\"width: 102px;\"\u003e\n \u003cp\u003eYouth respondent\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003eResearch Instrument\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThe researchers modified a Structured Interview Guide, adopted from the study of Manuel (2022), focusing on the ethno-linguistic and literary traditions of Palaw\u0026rsquo;an Tribe. Adapted this instrument to further examine and understand the perspectives in relation to maintaining the traditional dance and ritual, life experiences, and the knowledge of Palaw\u0026rsquo;an tribal members regarding the influence of IPRA (R.A. 8371) in keeping the tradition dance and ritual alive. This Structured Interview guide is divided into three parts, first is the demographic profile of the respondents. However, it focuses into two main parts, part II contains the Cultural Traditions and Preservation under IPRA 8371, with 11 open-ended questions designed to gather in-depth responses. Part III contains Integration and Teachings of Cultural traditions in educational settings, this part comprises 7 open-ended questions that aim to explore how cultural knowledge is maintained and transmitted across generations.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003eData gathering procedure\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eStructured interview guide with open ended questions are conducted with selected members of Palaw\u0026rsquo;an community in Sitio Mati, Brgy. Pangobilian, Brooke\u0026rsquo;s Point, Palawan. The interviews include tribal elders, youth, and local leaders. These interviews intend to explore the existing challenges to preserving traditional practices particularly the traditional dance and ritual, the role of education in maintaining the traditions and effect of Indigenous Peoples\u0026rsquo; Rights Act (IPRA 8371) in the preserving the traditional dance and ritual of the Palaw\u0026rsquo;an tribe. A focus group discussion was also applied with the respondents. Focus group discussion provides diverse perspectives and experiences that allow for determining shared concerns and ideas within the community. In addition, permission was sought from local leaders and informants prior to any gathering. All information collected is treated with confidentiality and used solely for academic purposes. Cultural sensitivity is maintained throughout the data gathering process in respect of indigenous customs and protocols.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003eData analysis plan\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThe data gathered through interviews, focus group discussions, document analysis, and observations are analyzed using thematic analysis, a qualitative method that identifies, analyzes, and reports patterns (themes) within the data. Thematic Analysis is well-suited to explore the experiences and perspectives, particularly in conservation of indigenous cultural practices, the integration in education and their understanding and awareness of IPRA 8371 and how it affects conservation of culture. For our Thematic Analysis, we followed the six-phase process of Braun and clarke (2006). Our main criteria for identifying a theme were frequency, relevance to the research questions, and recurrence of ideas across multiple respondents. A code was developed when an idea appeared clearly and repeatedly in the data. The analysis process begins with immersing in the raw data, all the interviews and focus group discussion are transcribed verbatim, then translated (if necessary). The data was read multiple times by the researcher to develop a deep understanding of the content. The field noted from observation is also reviewed during this phase. Researchers conducted open coding, which involves identifying and labeling key phrases, sentences, or paragraphs that are meaningful or essential to the research question. Identifying relationships between the data after generating initial codes and begin in sorting related codes into categories or sub-categories. Major themes have been produced from clustered codes and categories, the themes are interpreted in connection to the research question or objective to ensure the relevance, literature review- to contextualize the findings and statement of the problem, to align with the study goals. To ensure data reliability despite the absence of direct observation of the Tarek and Runsay, triangulation was achieved by comparing individual interview responses, focus group discussion, field notes and existing documents on the Palaw\u0026rsquo;an cultural events. For instance, individual interviews described the Tarek and Runsay as thanks giving dance performed during harvest, while the FGD participants echoed similar details and emphasized its connection to ancestral \u0026nbsp;spirits. Field notes also recorded consistent expressions of spiritual significance when participants described the rituals. Additionally, a cultural record from the barangay confirmed the use of Tarek in annual tribal gatherings. These overlapping findings across different sources reinforced the trustworthiness of the data.\u003c/p\u003e"},{"header":"Result and Discussion","content":"\u003cp\u003eTo systematically analyze the findings and present meaningful insights, the research that is designed to explore the experiences, challenges, and opportunities faced by Palaw\u0026rsquo;an tribe in relation to conservation of their traditional practices was measured using two key indicators: Cultural Traditions \u0026nbsp;and Preservation of the Palaw\u0026rsquo;an Tribe under IPRA 8371 and \u0026nbsp;Integration and Teachings of cultural tradition of the tribe in educational context, each of which served as the basis for thematic analysis, therefor, several major themes emerged. \u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eTable 1.\u003cem\u003e\u0026nbsp;Cultural Traditions and Preservation of the Palaw\u0026rsquo;an Tribe under IPRA 8371\u003c/em\u003e\u003c/strong\u003e\u0026nbsp;\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eThemes\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eDescriptions\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eQuotes/Codes\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eNumber of respondents mentioning this theme one or more times (%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eLiving traditional dance and rituals\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eMost important traditions are practiced such as dances and rituals.\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;Tarek at runsay ang karaniwan naming ginagawa dito\u0026rdquo;\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;Tarek and Runsay are the traditions that we usually perform\u0026rdquo; \u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e15 (100%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eSpiritual and cultural beliefs\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eCultural reasoning behind traditional practices.\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;Nakuha na namin sa ninuno namin, sinusundan namin mga ginagawa nila dati, ginagawa rin namin ito pag nagpapasalamat sa mga ani\u0026rdquo;\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;we got it from our ancestors, we follow what they\u0026rsquo;re doing before and we are performing these dances when we are thanking the nature\u0026rdquo;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e15 (100%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eYouth involvement and cultural shift\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eWhether the younger generation of the Palaw\u0026rsquo;an tribe participated in or values traditions.\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;Iilan nalang ang sumasama sa pagsasayaw\u0026rdquo;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;Many youths no longer attend our rituals\u0026rdquo;\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e13(87%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eChallenges in preservation\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eBarriers that threaten cultural continuity.\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;Matatanda nalang ang gumagawa, madalang kana makakita ng batang gumagawa\u0026rdquo;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;Only elders are now performing the traditions, only few children try to perform and participate\u0026rdquo;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e15 (100%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eRecognized impact of IPRA 8371\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eObserved effects of IPRA 8371 on traditions and culture.\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;naka tulong naman ang batas saamin, katulad nalang ng pagbigay saamin ng \u0026ldquo;Kelang Banwa\u0026rdquo; doon namin ginagawa mga tradisyon naming\u0026rdquo;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;nakilala kami kasi sinasama nila kami sa mga palabas sa barangay at nakilala din mga karapatan namin\u0026rdquo;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;the law helped us by providing resources and support such as the \u003cem\u003ekelang banwa\u003c/em\u003e where we perform our traditions\u0026rdquo;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;allowing us to perform our tradition when there\u0026rsquo;s event in our barangay, it also recognized us and our rights\u0026rdquo;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e12(80%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eLack of knowledge about IPRA 8371\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eThe level of understanding and perception of IPRA 8371 among tribe members.\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;Naririnig lang yong IPRA, mga chieftain o panglima lang ang nakakaalam talaga pero alam namin mga tinutulong saamin mga katutubo, pinapaliwang din sa amin\u0026rdquo;\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;We are aware of IPRA but we don\u0026rsquo;t have enough knowledge, we know that it is helping us, our community leaders are the ones who know about this and sometimes they explain it to us.\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e10 (67%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eSuggestions for improvement\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eIdeas from the community members on how IPRA 8371 can better support their culture.\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;Mas tulongan pa kami ng mga tao na may alam tungkol sa IPRA para makilala tradisyon namin at hindi makalimutan ng mga bata, ipaliwanag din saamin kung ano yong batas na yon para marami kaming alam\u0026rdquo;\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;Individuals whose knowledgeable about IPRA should helped us more to be recognized, so that our traditions will retain, and also explain to us what IPRA really is, so we can have enough knowledge about that\u0026rdquo;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e15(100%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003eCultural Traditions and Preservation of the Palaw\u0026rsquo;an Tribe under IPRA 8371\u003c/em\u003e\u003c/strong\u003e\u003cstrong\u003e\u003cem\u003e\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThe responses in table 1 shows 7 major themes, theme 1 revealed that \u0026ldquo;Tarek\u0026rdquo; and \u0026ldquo;Runsay\u0026rdquo; are the primary traditional dance and ritual that Palaw\u0026rsquo;an tribe performed, it remains an important part of their cultural expression. Participants shared, \u0026ldquo;Tarek at Runsay ang karaniwan naming giagawa dito\u0026rdquo;, in line with this, the study of Geronimo et al., (2024) emphasized that cultural identity among IPs can be strengthened by embedding life-cycle practices into everyday life, which reflect the centrality of these traditions in their life and serve as symbols of identity and continuity within the Palaw\u0026rsquo;an tribe at Sitio Mati. This finding reveals that, despite challenges, traditional rituals and dances are not forgotten and remain alive, especially among the tribal elders. \u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u0026nbsp;Theme 2 shows that all the respondents traced their traditional practices back to their ancestors, highlighting the deep-rooted spiritual and cultural beliefs passed down through generations. Traditional dances and rituals are not a simply traditions, they carry spiritual meanings such as thanksgiving or connecting with nature. Some elders stated, \u0026ldquo;nakuha na namin sa ninuno namin, siusundan namin mga ginagawa nila dati.\u0026rdquo; Hipolito (2024) highlights that rituals are often spiritual in nature and passed through practical transmission of living traditions. \u0026nbsp;This revealed the tribe\u0026rsquo;s view that their traditions are sacred inheritances. \u0026nbsp;\u003c/p\u003e\n\u003cp\u003eTheme 3 shows a significant concern raised by 87% of the respondents, that the participation of younger generations in traditional practices (tarek and runsay) is declining, if this continues, the survival of these traditional dance and ritual may be at risk. In line with this, theme 4 shows respondents identified serious challenges in cultural preservation, participants stated, \u0026ldquo;matatanda nalang ang gumagawa\u0026rdquo; revealed that elders are often the only ones actively practicing traditions, and many youth are no longer interested. This aligns with the study of Jocson (2018), who highlighted the struggle between modernization and cultural continuity, cultural transmission is becoming increasingly difficult due to youth disinterest.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eTheme 5 shows that most of the respondents recognized the positive contributions of IPRA 8371 in preserving traditions. The law enabled support such as allocating spaces like kelang Banwa for cultural gatherings and rituals. Respondents\u0026apos; answers reflect how state recognition under IPRA 8371 has legitimized their identity and empowered them to perform their traditions without the fear of recognition, found that where LGUs actively support IPRA, Indigenous rights and cultural expression thrive(Andaya, 2023). However, theme 6 shows 67% of respondents admitted that their knowledge about IPRA 8371 is limited, while they are aware that the law benefits them, only community leaders are fully informed, Some respondents explained, \u0026ldquo;naririnig lang \u0026lsquo;yong IPRA, pero alam namin tumutulong ito saamin.\u0026rdquo; This limited understanding suggests the need for education and dissemination efforts, so that more members will have enough knowledge about IPRA 8371, Doyle (2024) also pointed out the gap between national legal frameworks and community-level understanding and this highlights the need for localized education about IPRA 8371. \u0026nbsp;\u003c/p\u003e\n\u003cp\u003eTheme 7 shows that all participants provided thoughtful recommendations on how IPRA 8371 can better support their culture, they emphasized the need for stronger community engagement, education about IPRA 8371 and advocated for local awareness campaigns and stronger roles for IPMRs to bridge information gaps Aclayan et al. (2025) and government involvement. \u0026nbsp;\u003c/p\u003e\n\u003cp\u003eThe results show that the Palaw\u0026rsquo;an tribe in sitio Mati, continues to practice their traditions, especially among elders. While IPRA 8371 has provided recognition and some support, the law\u0026rsquo;s potential is hindered by limited community knowledge and lack of interest of the youth. Youth empowerment, educating the tribe about IPRA 8371 and sustaining government support are crucial for the long-term preservation of their culture.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eTable 2. \u003cem\u003eIntegration and Teachings of cultural tradition of the tribe in educational context.\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003cstrong\u003e\u0026nbsp;\u003c/strong\u003e\u003c/p\u003e\n\u003ctable border=\"0\" cellspacing=\"0\" cellpadding=\"0\"\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eThemes\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eDescriptions\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eQuotes/Codes\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eNumber of respondents mentioning this theme one or more times (%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eMethods of how culture is maintained and transmitted.\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eHow traditions are thought (home, school, tribe).\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;Pina pa sunod namin sila saamin pag naga sayaw, o kaya sa matatanda\u0026rdquo;\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;We are letting the youth to follow us or the elders when dancing\u0026rdquo;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e15 (100%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eYouth interest and engagement.\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eWhether children show curiosity and respect for their heritage.\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;May iba naga sama, may iba naman nahihiya o kaya ayaw nila\u0026rdquo;,\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;ibang bata sa baba na (bayan)\u0026rdquo;, \u0026ldquo;nahihiya po kami\u0026rdquo;,\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;Some children, are eager to learn, but others are shy and uninterested\u0026rdquo; ,\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u0026ldquo;others are in town\u0026rdquo;,\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u0026ldquo;we are shy\u0026rdquo;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e13 (87%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eBenefits of cultural education\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003ePositive outcomes of integrating traditions in school learning and indigenous knowledge.\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;Mabuti yon saamin, syempre kahit sa school natuto parin sila ng kultura namin, ganon din dito sa sito namin, natututo sila\u0026rdquo; ,\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;sa MAPEH po tinuturo saamin yong mga sayaw\u0026rdquo;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;It is good for us, so that the children will learn their tradition even \u0026nbsp;in schools and also in their community\u0026rdquo; , \u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;in our subject in MAPEH they taught us our traditional dances\u0026rdquo;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e15 (100%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eSuggestion for improvement\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003eCommunity recommendations on how formal schools and their community itself can better support cultural preservation\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e\u0026ldquo;Mag tulongan nalang yong sa school tsaka mga matatanda dito sa amin para hindi makalimutan tradisyon namiin\u0026rdquo;\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026nbsp;\u003c/p\u003e\n \u003cp\u003e\u0026ldquo;Cooperation between school and community elders in conservation of culture\u0026rdquo;\u0026nbsp;\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd valign=\"top\"\u003e\n \u003cp\u003e15(100%)\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cem\u003eIntegration and Teachings of cultural tradition of the tribe in educational context.\u0026nbsp;\u003c/em\u003e\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eTable 2 presents the findings regarding how cultural traditions of the Palaw\u0026rsquo;an tribe in Sitio Mati, transmitted to younger generations, particularly both formal (school-based) and non-formal (community based) education. This section shows 4 major themes.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eTheme 1 shows that the primary method of passing on cultural traditions is through participation and observation, especially in non-formal settings like homes and community-based. The teaching is done informally, usually by elders guiding youth during cultural activities. This emphasizes that the Palaw\u0026rsquo;an culture is preserved through direct involvement.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eTheme 2 shows that the respondents recognized the mixed-level of interest among children, some youth show eagerness to participate in traditional practices while others are shy or hesitant, this emphasizes that although cultural opportunities exist, not all youth are engaged. As the youths and elders explained,\u0026ldquo;\u003cem\u003eNahihiya po kami\u003c/em\u003e\u0026rdquo;, \u0026ldquo;yong iba po nasa baba\u0026rdquo; shows the possibility that the younger generations are not participating because of lack of confidence and modernity.\u0026nbsp;\u003c/p\u003e\n\u003cp\u003eTheme 3 shows that 100% of the respondents acknowledged the positive impact of integrating indigenous culture into the educational process, some elders stated\u003cem\u003e, \u0026ldquo;kahit sa school natuto sila ng kultura namin\u0026rdquo;, \u0026ldquo;sa MAPEH po tinuturo saamin yong mga sayaw\u0026rdquo;\u0026nbsp;\u003c/em\u003ewhich points to the power of blended education. Geronimo et al. (2024) reported that embedding cultural practices in education helps build strong indigenous identities. Formal schools that support indigenous knowledge help to revive what is taught at home or in the community. Moreover, theme 4 emphasized the need for strong collaboration between schools and the local community in preserving cultural traditions. They believed that educational institutions and tribal elders and leaders can work hand-in-hand to ensure that the culture is not forgotten. Such partnerships are essential to overcome the challenges in preserving traditions and improve cultural transmission.\u003c/p\u003e\n\u003cp\u003ePalaw\u0026rsquo;an community values the transmission of their cultural traditions and recognized both community-based learning and formal education as vital tools for cultural preservation. However challenges remain in terms of youth engagement, strengthening collaboration between schools and community and implementing programs to increase youth interest can be suggested as the key steps toward safeguarding the tribe\u0026rsquo;s cultural heritage.\u003c/p\u003e"},{"header":"Conclusion","content":"\u003cp\u003eThe study revealed that the Palaw\u0026rsquo;an tribe continues to uphold its cultural identity through active practice of traditional dance and rituals, as well as spiritual beliefs which remain deeply rooted in their ancestors.While elders play a crucial role in transmitting these traditions, there is a growing concern over declining involvement of the youth. In addition, the implementation of IPRA 8371 has provided recognition and support to the community, however, gaps remain in the tribe\u0026rsquo;s full understanding and perception with the law. The limited knowledge of the community can be one of the major factors hindering its full potential to impact in promoting cultural preservation. The integration of indigenous knowledge into both formal and non-formal education emerged as a positive influence in strengthening traditional practices. To ensure the continuity of traditions, the findings imply the importance of empowering the young generation of Palaw\u0026rsquo;an tribe, improve education and awareness about IPRA 8371 and foster a strong collaboration between government, educational institutions and indigenous communities, by doing so, the traditions of the Palaw\u0026rsquo;an tribe in Sitio Mati can continue to thrive and preserve. The study underscores the need for more accessible and community-based IPRA 8371 education campaigns. The agencies like the National Commission on Indigenous Peoples (NCIP) and Local Government Units (LGUs) must go beyond recognition and offer practical, on-the-ground support such as providing spaces for cultural expression and legal education workshops in native dialects. The research also presents important insights for policymakers. It shows a disconnect between national cultural preservation policies and their actual application in indigenous communities. Therefor, legislation must prioritize not just protection but also promotion of culture through long-term programs that encourage school-community collaboration, youth engagement, and cultural revitalization activities. From academic perspective, this study contributes to the growing filed of indigenous research by providing localized, qualitative evidence of cultural transitions. It serve as a baseline for future comparative studies with other indigenous groups and offer interdisciplinary insights across education, anthropology, and social development. Finally, for the Palaw\u0026rsquo;an community itself, this research can be used as a resource for cultural awareness and advocacy. By documenting the challenges, their traditional practices and aspiration, the study serves as both mirror and a tool for mobilizing efforts toward cultural sustainability, especially among the younger generation.\u003c/p\u003e"},{"header":"Declarations","content":"\u003cp\u003e\u003cstrong\u003eEthics approval and consent to participate\u003c/strong\u003e The study received approval from the Ethics Review Committee of Palawan State University - Brooke\u0026rsquo;s Point Campus. All participants gave their informed consent prior to their inclusion in the study.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eConsent for publication\u003c/strong\u003e All participants gave their consent for their anonymized responses and quotes to be included in the publication.\u003c/p\u003e\u003ch2\u003eAcknowledgement:\u003c/h2\u003e\u003cp\u003e The author(s) extends heartfelt gratitude to the Indigenous Cultural Community of Sitio Mati, Barangay Pangobilian, Brooke\u0026rsquo;s Point, Palawan for their support and participation, We also acknowledge the help of Mr. Joemary Manuel, MAEd-English, for reviewing and validating the research instrument used in this study.\u003c/p\u003e"},{"header":"References","content":"\u003col\u003e\n \u003cli\u003eAclayan, E. G.-a. (2025). \u003cem\u003eLevel of Awareness of the Indigenous Peoples at the 12 Barangays Around Camp John Hay on Their .\u003c/em\u003e SSRN (Elsevier). 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Retrieved from https://doi.org/10.1191/1478088706qp063oa\u003c/li\u003e\n\u003c/ol\u003e"}],"fulltextSource":"","fullText":"","funders":[],"hasAdminPriorityOnWorkflow":false,"hasManuscriptDocX":true,"hasOptedInToPreprint":true,"hasPassedJournalQc":"","hasAnyPriority":true,"hideJournal":true,"highlight":"","institution":"","isAcceptedByJournal":false,"isAuthorSuppliedPdf":false,"isDeskRejected":"","isHiddenFromSearch":false,"isInQc":false,"isInWorkflow":false,"isPdf":false,"isPdfUpToDate":true,"isWithdrawnOrRetracted":false,"journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true},"keywords":"IPRA 8371, Palaw’an tribe, cultural preservation, indigenous education","lastPublishedDoi":"10.21203/rs.3.rs-7133353/v1","lastPublishedDoiUrl":"https://doi.org/10.21203/rs.3.rs-7133353/v1","license":{"name":"CC BY 4.0","url":"https://creativecommons.org/licenses/by/4.0/"},"manuscriptAbstract":"\u003cp\u003eThis study examines how the Indigenous Peoples\u0026rsquo; Rights Act (IPRA) or Republic Act 8371 of 1997 supports the cultural preservation of the Palaw\u0026rsquo;an tribe, the role of education in preservation of traditional practices and the lived experiences of the Palaw\u0026rsquo;an tribe in Sitio Mati, Brgy. Pangobilian, Brooke\u0026rsquo;s Point, Palawan. Using a qualitative phenomenological approach, focus group discussions and interviews were conducted with elders, youth and community leaders. The findings show that traditional practices such as Tarek and Runsay remain important, but the involvement of youth in these traditional practices is declining due to modernization and loss of interest of the young generation. While IPRA 8371 has provided recognition, most community members have limited knowledge of the law's implementation. Cultural preservation occurs through elders and informal learning, as well as integrating traditional dances in formal education. This investigation highlights the need for stronger collaboration between schools, tribal elders and support from the government to sustain cultural practices. The recommendations include increasing the knowledge about IPRA 8371, and involving youth in cultural preservation.\u003c/p\u003e","manuscriptTitle":"Cultural Preservation and IPRA: A Study on Traditional Practices and Education at Sitio Mati, Barangay Pangobilian, Brooke’s Point, Palawan, Philippines","msid":"","msnumber":"","nonDraftVersions":[{"code":1,"date":"2025-07-23 19:12:32","doi":"10.21203/rs.3.rs-7133353/v1","editorialEvents":[{"type":"communityComments","content":0}],"status":"published","journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true}}],"origin":"","ownerIdentity":"5a07d90a-df89-46d0-8ef5-134d5ce0ba59","owner":[],"postedDate":"July 23rd, 2025","published":true,"recentEditorialEvents":[],"rejectedJournal":[],"revision":"","amendment":"","status":"posted","subjectAreas":[{"id":51907643,"name":"Cultural Studies"},{"id":51907644,"name":"Environmental Law"}],"tags":[],"updatedAt":"2025-07-23T19:12:32+00:00","versionOfRecord":[],"versionCreatedAt":"2025-07-23 19:12:32","video":"","vorDoi":"","vorDoiUrl":"","workflowStages":[]},"version":"v1","identity":"rs-7133353","journalConfig":"researchsquare"},"__N_SSP":true},"page":"/article/[identity]/[[...version]]","query":{"redirect":"/article/rs-7133353","identity":"rs-7133353","version":["v1"]},"buildId":"8U1c8b4HqxoKbykW_rLl7","isFallback":false,"isExperimentalCompile":false,"dynamicIds":[84888],"gssp":true,"scriptLoader":[]}