Preserving Indigenous Heritage: A Strategic Roadmap for Community- Based Cultural Development

Abstract

The Philippines is home to a diverse array of indigenous people, with unique languages, cultures, and traditions. Despite their significant contribution to the country's heritage and ecological balance, these communities often face marginalization and discrimination. They are among the poorest sectors of the population, illiterate, most vulnerable to extreme weather, and have limited access to basic services. To help build a sustainable community for the Indigenous people and contribute to Sustainable Development Goal 11, this study was undertaken to gather essential information that can inform policy decisions and strategic planning for the advancement of Indigenous communities. This study aims to determine the areas that could be developed in the indigenous community in southern Luzon Philippines using the Threats, Opportunities, Weaknesses, and Strengths (TOWS) matrix. Using a qualitative ethnographic method, data were collected through community immersion, participatory observation, interviews, and focus group discussions. Eighteen indigenous people belonging to the Hanunuo indigenous cultural community were selected as participants. The results show that pre-colonial script (Surat Mangyan), chanted poetry (Ambahan), and indigenous textile weaving (Ramit) are still being practiced by the elders. However, the younger generation prioritizes livelihood over cultural preservation, which would lead to the extinction of this intangible cultural heritage. Livelihood and cultural identity are essential for community development; thus, devising programs that address both are necessary. The findings served as a basis for the formulation of a strategic community development plan serving benchmarks for government agencies, higher education institutions, and non-government organizations.

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Advanced Qualitative Research Vol. 3 No. 1 (2025) https://doi.org/10.31098/aqr.v3i1.2704
Preserving Indigenous Heritage: A Strategic Roadmap for Community-
Based Cultural Development
Zussette Candelario-Aplaon1*
1 Mindoro State University, Philippines
Received : October 07, 2024
Revised : February 07, 2025
Accepted : February 12, 2025
Online : February 26, 2025
Abstract
The Philippines is home to a diverse array of indigenous people, with unique languages, cultures, and traditions.
Despite their significant contribution to the country’s heritage and ecological balance, these communities often
face marginalization and discrimination. They are among the poorest sectors of the population, illiterate, most
vulnerable to extreme weather, and have limited access to basic services. To help build a sustainable community
for the Indigenous people and contribute to Sustainable Development Goal 11, this study was undertaken to
gather essential information that can inform policy decisions and strategic planning for the advancement of
Indigenous communities. This study aims to determine the areas that could be developed in the indigenous
community in southern Luzon Philippines using the Threats, Opportunities, Weaknesses, and Strengths (TOWS)
matrix. Using a qualitative ethnographic method, data were collected through community immersion,
participatory observation, interviews, and focus group discussions. Eighteen indigenous people belonging to the
Hanunuo indigenous cultural community were selected as participants. The results show that pre-colonial script
(Surat Mangyan), chanted poetry (Ambahan), and indigenous textile weaving (Ramit) are still being practiced by
the elders. However, the younger generation prioritizes livelihood over cultural preservation, which would lead
to the extinction of this intangible cultural heritage. Livelihood and cultural identity are essential for community
development; thus, devising programs that address both are necessary. The findings served as a basis for the
formulation of a strategic community development plan serving benchmarks for government agencies, higher
education institutions, and non-government organizations.
Keywords development goal #11, cultural heritage, SWOT Analysis, Indigenous people
INTRODUCTION
Cultural heritage acts as a collective memory for humanity, encompassing both tangible and
intangible components. Tangible elements include physical structures, artifacts, and artworks,
while intangible elements encompass customs, traditions, and knowledge (Radzuan, 2015). Cultural
heritage is dynamic, evolving, and shaping our present and future. It is crucial in establishing a
country’s national identity and sovereignty. Moreover, it serves as a bridge between different
generations, connecting them to their ancestors and fostering a sense of social attachment and
belonging (Chohan & Wai ki, 2005). It reflects our identity, history, and values, connects us to our
roots, and inspires future innovations.
Cultural heritage faces threats from environmental decay, urbanization, and globalization.
To protect it, we need to prioritize efforts like Leveraging technology, involving communities,
safeguarding languages, honoring traditional customs, strengthening museums, recording
intangible heritage, protecting cultural landscapes, acknowledging culinary traditions, establishing
legal measures, advancing education and awareness, addressing economic factors, and encouraging
international cooperation. The preservation of cultural heritage is not optional but a fundamental
responsibility. The conservation of cultural heritage is a collective responsibility that extends
beyond national boundaries and to individual stakeholders (Tonta, 2013). Cultural heritage is a
complex system composed of tangible and intangible elements. To fully appreciate its significance,
it is crucial to consider the interplay of various factors, including economic value, natural elements,
Research Paper

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2
and climatic conditions, which contribute to its overall character and preservation (Foroughi et al.,
2024).
In the Philippines, the National Cultural Heritage Act of 2009 (Republic of the Philippines,
2010) establishes the parameters for cultural heritage, following the guidelines set by UNESCO. The
law defines cultural heritage as the entirety of cultural assets that have been preserved, developed
over time, and transmitted to future generations (Art. II, Section 3). Cultural property encompasses
all forms of human creativity that express the identity of individuals and nations. It also includes
traditions and living expressions that are commonly shared, learned, symbolic, adaptable,
interconnected, inherited from ancestors, and passed down through generations (Balco, 2012)
The Philippines is home to many indigenous people, including the natives of Mindoro,
collectively known as Mangyan. Mangyans’ lives revolve around farming, hunting, and raising
animals. Thus, they value their lands not just as part of their livelihood, but their culture is deeply
rooted in these lands. Their ancestral domain is considered the foundation of consciousness and
culture (Café, 2012). It goes beyond mere physical land. It encompasses the entire environment,
including the spiritual and cultural bonds that indigenous people have with the area.
Mangyan is subdivided into 8 sub-goups: Alangan, Bangon, Buhid, Hanunuo, Iraya,
Ratagnon, Tadyawan, and Tau-buhid (Fansler, 2009). This study focused on the Hanunuo subgroup,
which inhabits the southern portion of Mindoro Island. They possess a unique pre-colonial script
known as Surat Mangyan. They are also known to have a rich body of literature in the form of
chanted poetry called Ambahan, which is recited during rituals, courtship, hunting planting, and
other relevant activities. Another relevant cultural heritage of the Hanunuo is the weaving of
indigenous textiles known as Ramit. The intricate weaving designs are relevant to their beliefs and
cultural identity. However, like other cultural heritages, Surat Mangyan, Ambahan, and Ramit
weaving are facing threats due to the erosion of traditional values and art forms (Ebenezer, 2020),
migration, urbanization, technology, and modernization (Jennings, 2017), and acculturation.
The study focused on these three cultural heritages because of their cultural significance
and the risks of their disappearance. Surat Mangyan is one of the three remaining precolonial
syllabic scripts in the Philippines. It is a unique and culturally significant part of cultural identity
not only among Hanunuo Mangyan but also among all Filipinos because of its similarities with the
ancient Baybayin script used in other parts of the Philippines. While efforts are being made to
preserve and revitalize it, Surat Mangyan faces challenges due to the decreasing number of fluent
readers and writers. Ambahan, the traditional chanted poetry of the Hanunuo, is facing the threat of
becoming a dying art. The younger generation is increasingly drawn to modern forms of
entertainment and communication, leading to a decline in interest. The lack of documentation and
limited studies on Ambahan are also among the challenges in conservation initiatives. Ramit
weaving is also facing challenges that threaten its survival because of its time-consuming process,
accessibility to modern, cheaper fabrics, economic pressures, and lack of interest among younger
generations. The preservation of these cultural heritages strengthens the sense of identity and
cultural pride among the Hanunuo people. Conservation efforts may include education and
awareness campaigns, documentation, digitalization, community engagement, collaboration with
government and non-government agencies, and research and outreach programs.
This study supports the achievement of Sustainable Development Goal 11, which focuses on
sustainable cities and communities. A culturally contextualized community development program
was designed to enhance the resilience and sustainability of the Hanunuo community in an ever-
changing world. Initially, a systematic SWOT analysis was conducted to identify the internal
strengths and weaknesses, as well as external opportunities and threats, essential for crafting a
strategic plan aimed at preserving and developing the cultural identity of the Hanunuo community.
This study aims to develop strategies for the cultural development of the Hanunuo

Adv. Qual. Res.
3
indigenous community. A SWOT analysis was conducted to gather relevant information.
SWOT analysis is a logical model that systematically identifies an organization’s strengths,
weaknesses, opportunities, and threats (Hamzehpour et al., 2019), which are essential elements of
strategic planning (Fuertes et al., 2020). SWOT analysis considers environmental information to
identify key organizational attributes (Hidiroğlu, 2019) and categorizes information into internal
factors (strengths and weaknesses) and external factors (opportunities and threats). These factors
can either benefit or harm the organization (Brown et al., 2017). The SWOT analysis is akin to
evidence-based management in that decisions are made through the conscientious, explicit, and
judicious use of sources of information (Puyt et al., 2023).
This study provides information on the cultural heritage of Hanunuo Mangyan. By identifying
factors like the community’s strengths, weaknesses, opportunities, and threats, strategies for the
preservation of the cultural identity of the Indigenous community in the highlands of Mansalay,
Oriental Mindoro were developed.
Specifically, this study aims to answer the following:
1. What strengths, weaknesses, opportunities, and threats have the Hanunuo Indigenous
community faced?
2. Based on the results of the study, what strategies can be proposed to develop the cultural
identity of the community?
LITERATURE REVIEW
Indigenous People
Around 476 million indigenous peoples today (UNDESA, 2021) represent a rich diversity of
languages, cultures, and traditions (Regio & Hestad, 2022). They possess unique knowledge systems
and practices for sustainable natural resource management and significantly contribute to global
diversity through their culturally rooted practices (Kalafatic, n.d.). However, many Indigenous
people face significant challenges, such as high poverty rates, low life expectancy, and limited access
to resources and education. Despite facing social and cultural challenges, indigenous communities
have historically practiced sustainability and have been effective environmental stewards (Regio &
Hestad, 2022).
Historically, Indigenous people have faced discrimination and marginalization (Anaya,
2009) across various dimensions, including geographical, social, political, educational, and
economic (Arch’ad, 2024). These communities continue to be among the most impoverished
(United Nations Permanent Forum on Indigenous Issues, 2010) and disadvantaged, partly due to
the enduring presence of their pre-colonial cultures and traditions (Bamba et al., 2021), yet these
communities have been impacted by environmental degradation, biodiversity loss, militarization,
and violence (Kalafatic, n.d.), as well as the enduring economic effects of colonialism,
industrialization, and globalization (Jennings, 2017). Indigenous peoples face multiple dimensions
of marginalization, including economic, sociocultural, educational, and political participation
(Arch’ad, 2024). Despite all these challenges, indigenous peoples continue to strive for self-
determination, seeking control over their social, economic, and cultural development paths
(Kalafatic, n. d.).
The Philippines is home to 112 ethnolinguistic groups, representing around 14 to 17 million
people or roughly 10% to 20% of the nation's total population (Philippine Statistics Office, 2016).
Similar to indigenous communities worldwide, they have maintained their traditional practices and
beliefs over generations (Bawagan, 2009). In Region IV, an estimated 700,000 indigenous people
reside, including approximately 100,000 Mangyan living on the island of Mindoro (Fajardo, 2007)
The Mangyan, an ethnolinguistic group, consists of eight sub-groups: Alangan, Bangon, Buhid,
Hanunuo, Iraya, Ratagnon, Tadyawan, and Tau-buhid (Fansler, 2009) Primarily, farmers’ customs

Adv. Qual. Res.
4
and traditions are closely linked to their agricultural activities (Valera & Visco, 2015). They highly
value family bonds and cultural identity but tend to give less emphasis to formal education,
particularly higher education (Aclan et al., 2021). Each tribe follows its own set of customary laws
and traditions of indigenous leadership (Zhang et al, 2012). The Batas Mangyan (Mangyan laws) are
used to regulate behavior, resolve conflicts, and maintain peace within the community, with
gurangon (elder) playing a central role in decision-making and as keepers of indigenous knowledge
(Martinez, 1999).
Culture
According to Axelrod (1997), that is linked to groups of people and encompasses a wide
array of aspects, such as norms, values, shared meanings, structured patterns behaviors, and
political ideologies (Touseef et al., 2023). It can refer to traditional behavior’s characteristics of a
specific society, group of societies, race, area, or period (Brumann, 1999). A person's cultural
background influences their understanding of power dynamics, governance systems, and civic
engagement (Touseef et al., 2023).
Indigenous peoples, such as the Mangyan, have their own culture and traditions. The
Hanunuo and Buhid Indigenous communities possess an intangible cultural heritage, including their
attested writing systems known as “Surat Hanunuo Mangyan” and “Surat Buhid Mangyan”,
respectively.
The Mangyan Syllabic Scripts (Surat Hanunuo Mnagyan and Surat Buhid Mangyan) are two
of the three surviving indigenous scripts in the country (Postma, 1968). These scripts have endured
through pre- and postcolonial eras and are closely tied to Mangyan’s well-developed poetic
discourse (Pitogo, 2015). The scripts are often etched onto everyday objects, such as bamboo
containers, weapons, musical instruments, baskets, and even homes, serving as a testament to the
Mangyan’s cultural ingenuity and permeating nearly every aspect of their lives (Postma, 1972).
The Ambahan is a unique cultural identity of the Hanunuo Mangyan and is characterized by
chanted poetry scripted on bamboo slates, posts, or tree trunks in the Surat-Mangyan scripts. This
traditional form of poetry has been in practice for hundreds of years (Pitogo, 2012). The Ambahan
verses consist of seven syllables and rhyming flow without a fixed melody or instruments, often
posing riddles or challenges to captivate audiences of any age (Postma, 1974).
Ambahan’s metaphorical expressions delve into human experiences and emotions (Postma,
1989), symbolizing human situations across cultures (Pitogo, 2012). It provides a sustainable
worldview anchored by the cooperation of plants, animals, humans, and spirits in their world
(Pitogo, 2010). The Surat-Mangyan and the Ambahan form an integrated piece, representing a
metaphorical expression of the Hanunuo poetic genius and literary richness, reflecting the wealth
of the Filipino pre-Hispanic consciousness, indigenous literature, poetry, philosophy, and heritage.
The Ramit is a traditional textile worn as a skirt by Buhid and Haunuo Mangyan women. It
features geometric patterns and is woven using white and indigo threads (Mangyan Heritage
Center, 2015). The traditional weaving process involves spinning, dyeing, and weaving locally
grown wild cotton (The Mindoro Post, 2023). The indigenous textile represents the history, beliefs,
and traditions of the people and is vital to their social, cultural, and economic aspects (Osei et al.,
2021). Clothing is a significant tool for social and political expression, shaping, and reflecting
cultural and societal shifts (Sadono et al., 2023). However, the clothing industry faces threats from
unfair trade, expensive raw materials, and foreign textiles (Traub-Merz & Jauch, 2006). To preserve
indigenous textiles, it is essential to safeguard traditional practices, promote the unique processing
of natural fibers (Fahey, 2022), and conserve the concepts, philosophy, techniques, and history of
indigenous textiles (Sharan et al., 2015). Neglecting traditional textiles will result in cultural identity
loss (Kuwornu-Adjaottor et al., 2015), and stakeholders must work together to preserve this rich

Adv. Qual. Res.
5
cultural heritage (Ayesu et al., 2021).
Unfortunately, Mangyan scripts, including the poetic Ambahan and indigenous textile
Ramit, are in danger of extinction (Catapang, n.d.). The younger generation’s disinterest in their
ancestral tongue writings and crafts has left the elders as the sole keepers of these cultural
treasures. To preserve these customs and traditions, the Indigenous community, government
agencies, non-government organizations, and academe must work together to develop culturally
sensitive and appropriate interventions (Café, 2012). Therefore, the Indigenous community should
continually find ways to preserve these customs and traditions for self-determination and cultural
identity (Cadiz et al., 2019). Continuous research and extension projects should be conducted to
help the Mangyan develop holistically, preserve their culture, and nurture their cultural beliefs
(Cadiz et al., 2019). Understanding the significance and impact of cultural heritage is essential for
preserving and promoting cultural identity (Ladja & Ladja, 2024).
The literature review emphasizes the importance of conducting a SWOT analysis to develop
strategies for cultural development, which enables stakeholders to assess their resources and
challenges, optimize decision-making, and achieve development goals effectively. This study aims
to identify key factors that can facilitate the cultural advancement of indigenous communities in the
upland areas of Southern Luzon., focusing on participative and culturally sensitive planning.
Collaboration among stakeholders, including indigenous communities, local governments, and
academic institutions, is crucial, with academe playing a key role in capacity-building and ensuring
project alignment with sustainable development and cultural identity. By involving the Hanunuo
Mangyans in the SWOT analysis, they can be empowered to participate in development decisions
while preserving their cultural identity and fostering development.
RESEARCH METHOD
This study aims to identify internal and external attributes through SWOT analysis that may
be used in strategic planning (Fuertes et al., 2020) To safeguard the cultural heritage of indigenous
communities in the upland regions of Southern Luzon, Philippines. SWOT analysis consists of
internal and external audits (Åberg et al., 2017). Internal analysis helps identify strengths and
weaknesses as internal sources and capabilities for competitive advantage (Shtal et al., 2018), while
external analysis identifies environmental opportunities and threats (Bowen & Bowen, 2016).
Strengths represent an organization’s internal assets and capabilities that drive its success, while
weaknesses represent internal limitations that hinder its performance (Aldehayyat & Anchor,
2008). Opportunities are external elements that an organization can use to improve its
performance. These include the positive aspects of the external environment and opportunities to
address unmet needs and launch new initiatives (Fleisher & Bensoussan, 2003). Threats are
external challenges or obstacles that can hinder an organization’s ability to achieve its objectives
(Lee & Lin, 2008). By understanding its strengths and weaknesses, an organization can strategically
position itself to seize opportunities (Hamzehpour et al., 2019). Therefore, organizations should
build strength to optimally utilize opportunities (Majekodunmi, & Ogundele, 2021).
Ethnography was used in the study to explore the social and cultural life of communities
(LeCompte & Schensul, 2010), from a local perspective (Liang, 2022). This method allows the
researcher to engage deeply in the community to describe the cultural phenomenon in depth
(Fetterman, 2010) and learn from community members (Mendoza, 2007). By observing the
community in natural ways (LeCompte & Schensul, 2010), researchers become participants or
members of the community (Campbell & Lassiter, 2015), which helps in understanding the factors
influencing cultural preservation.
The study was conducted in a second-class municipality in Southern Luzon, Philippines,
inhabited by the Hanunuo, one of the eight sub-groups of Mangyan indigenous cultural communities

Adv. Qual. Res.
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(Gutierrez & Aplaon, 2020). The Hanunuo indigenous cultural communities comprise 33% of the
municipality’s total population. They are mostly farmers who grow varieties of crops on their
ancestral land and have a diverse cultural heritage.
The study involved 18 community members who were deliberately selected based on
specific criteria. Participants were chosen because they consented to join the study, were fluent in
Filipino, were at least 50 years old, and played a role in the community’s decision-making body.
These criteria ensured that participants possessed extensive knowledge and experience relevant to
the study. Among them, six served as primary informants, while the remaining twelve took part in
focus group discussions.
Ethnographic data collection involves gathering a wide range of information (Lichtman,
2013) through multiple methods (Suter, 2012). This interconnected process encompasses data
collection, analysis, and reporting (Creswell, 2007). In this study, data was obtained through
observation, in-depth interviews, focus group discussions, and fieldwork/community immersion.
No qualitative software was used for data analysis. Instead, the analysis followed a modified version
of the LeCompte and Schensul (2010) model, as adapted by Liang (2022). This five-step approach
included categorizing data, defining key terms, organizing categories into themes, and interpreting
the findings. To ensure research trustworthiness, triangulation, researcher positioning, member
checks, and field notes were utilized. Feedback from participants, particularly elders and cultural
masters, was carefully considered during the member-checking process to validate the results.
Additionally, the study underwent peer review by experts during an in-house evaluation at the
university.
The findings of the SWOT analysis were presented using the TOWS (Threats, Opportunities,
Weaknesses, and Strengths) matrix, a situational analysis framework developed by Weihrich
(1982).
Table 1. The TOWS strategic alternative matrix
Internal Strengths (S)
Internal Weaknesses (W)
External
Opportunities (O)
SO strategies (maxi-maxi)
WO strategies (mini maxi)
External Threats (T)
ST strategies (maxi-mini)
WT strategies (mini-mini)
Source: Weihrich (1982)
FINDINGS AND DISCUSSION
The Hanunuo Mangyan, one of the Philippines’ most marginalized indigenous groups,
possesses a rich cultural heritage that encompasses a unique writing system, literature, arts,
handicrafts, and intricate weaving traditions. Despite this, they remain significantly disadvantaged
compared to other indigenous weaving communities in Luzon, Southern Mindanao, and the rest of
the country. To ensure the preservation of their cultural identity and foster sustainable livelihoods,
it is imperative to implement targeted interventions that revitalize their heritage and promote
community development. A SWOT analysis was carried out to assess both internal and external
factors. attributes that may be considered when formulating appropriate interventions.
Strengths, Weaknesses, Opportunities, and Threats
The results of the SWOT analysis are displayed in Table 2 to facilitate the strategic
formulation using the TOWS matrix developed by Weihrich (1982) As demonstrated, one of the
community’s strengths is its abundant source of indigenous materials for weaving and handicrafts.

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The community uses palm leaves to weave mats, purses, and hats, while it uses vines and bamboo
in furniture, bags, and food containers. Another strength identified is the existence of Surat Mangyan
(pre-colonial syllabic script) and Ambahan (chanted poetry), which have been national heritages
preserved for hundreds of years (Pitogo, 2012). Surat Mangyan is one of the few remaining Pre-
colonial scripts, while Ambahan is a collection of poetry chanted during courtship, planting, and
other rituals that have been used since the pre-colonial period (Pitogo, 2015). The community,
especially the women, is still weaving and using indigenous textiles like Ramit which has a unique
pattern and motif. Ramit is not only an alternative livelihood among women It is an integral aspect
of the cultural identity of the Hanunuo indigenous community. There exist professional teachers in
the community who can teach the younger Hanunuo about their cultural heritage. Lastly, the
indigenous knowledge, systems, and practices (IKSP) of the community regarding farming, healing,
and other relevant activities remain intact. These IKSPs are important for managing risks and
uncertainties (Materer et al., 2002), sustainable development, climate change adaptation, and
maintaining culture, rights, and environmental management (Mistry et al., 2020).
The community is rich in raw materials that the residents can use in handicrafts. Their
indigenous knowledge, systems, and practices are intact and are being observed by the elders and
cultural masters. Strong community cohesion may be instrumental in inculcating the importance of
the preservation of cultural identity. These internal attributes may lead to sustainable cultural
revitalization when managed effectively.
Regarding the community’s weaknesses, younger generations are not knowledgeable about
their cultural heritage. The younger generations gradually embrace and integrate themselves into
modern culture and trends (Trocio et al., 2023). Another weakness identified is the simplicity and
limited design of handicrafts, which results in low value and limited market opportunities.
Furthermore, the younger Hanunuo perceived that Ambahan, together with other cultural heritage,
was irrelevant to their daily lives. They lose interest in their cultural identity because of various
factors like globalization and modernization (Jennings, 2017), discrimination (Anaya, 2009),
acculturation, and mainstream education (Candelario-Aplaon, 2024). Nowadays, only elders know
how to write in Surat Mangyan, and very few are composing Ambahan (Catapang, n.d.). Moreover,
they prioritize livelihood over other aspects like cultural preservation. It was also found that some
elders were illiterate. Illiteracy is still prevalent among indigenous people (Rheault et al., 2019),
which poses a greater challenge to community development (McGlusky et al., 2006).
The Hanunuo youth, as future bearers of cultural heritage, play a pivotal role in its
preservation. However, in today’s digital age, their interests often lean toward modern technologies,
leading them to prioritize more immediate concerns like farming, manual labor, and service
industries. Traditional crafts, such as Ramit weaving and handicraft-making, which require
significant time, skill, and patience, are often perceived as less lucrative and less appealing to the
younger generation. This shift in priorities poses a significant challenge to the continuity of cultural
traditions, as the knowledge and skills associated with these crafts can be lost over time.
The first opportunity identified is the potential partnership between government agencies
(GAs) and non-government organizations. (NGOs) in community development programs. NGOs and
GAs could facilitate coordination with stakeholders (Bezboruah, 2013) in any plan of action to help
the community (Neth et al., 2013). Second, there is a souvenir shop at the Heritage and Cultural
Center where the IPs sell their products. Third, the university should facilitate capability training in
weaving and handicrafts, as well as the preservation of indigenous cultural heritage, and conduct
literacy drives. The academe (Oetzel, 2020) and other research partners (Jemingan, 2015) could
provide mentoring for indigenous capacity building (Bamba et al., 2021). Fourth, an electronic
dictionary of Surat Mangyan was developed to facilitate the preservation of the indigenous writing
system. Finally, there are handicraft masters from other communities who can teach handicraft-

Adv. Qual. Res.
8
making and marketing.
Collaboration between various institutions is crucial for the preservation of cultural
heritage. Government agencies may allocate funds for heritage conservation projects and establish
cultural heritage offices to oversee preservation efforts and coordinate with local communities. The
local government can host cultural events and festivals to celebrate and preserve local traditions,
strengthening cultural pride and identity among indigenous communities. Private organizations can
contribute to preservation efforts by supporting and promoting local products, helping to sustain
the handicrafts and weaving industry. Meanwhile, academic institutions play a crucial role in
documenting indigenous knowledge, systems, and practices, ensuring their continuity for future
generations.
The table also highlights threats and external factors that may negatively impact the
community or hinder the implementation of interventions. These include price manipulation by
lowlanders, modernization, the mainstream curriculum, unpaved and hazardous roads, and the
persistence of stigma. Another significant challenge faced by indigenous peoples is the limited
access to culturally responsive basic education (DepEd, 2016). The lack of cultural integration
within the curriculum further affects the preservation of indigenous writing. This is consistent with
the findings of Cadiz et al. (2019), who identified the absence of a culturally inclusive curriculum
as a contributing factor to the decline of cultural identity.
Mainstream curricula, often centered around dominant cultural norms and values, can
inadvertently contribute to indigenous communities’ acculturation. The schools inside Indigenous
communities that offer mainstream curricula instead of integrating culturally responsive curricula
lead to diminishing cultural identities. The Hanunuo pupils learn to read and write the Filipino
alphabet, not Surat Mangyan, a manifestation of the erosion of the traditional language and writing
system. They study other skills in Livelihood Education instead of integrating Ramit weaving and
handicrafts making, which results in the loss of ancestral knowledge and practices and a shift in
cultural values. As a result, Hanunuo communities may experience a decline in cultural pride and a
weakened sense of belonging to their heritage.
Table 2. TOWS matrix
Strengths
1. There are abundant indigenous materials
for weaving and handicraft making. (S1)
2. Surat Mangyan (writing) and Ambahan
(chanted poetry) are still being practiced by
the gurangons (elders). (S2)
3. Ramit weaving (indigenous textile) is still
performed by the elderly. (S3)
4. There are professional teachers in the
community who can teach cultural heritage
to younger generations. (S4)
5. The indigenous knowledge, systems, and
practices in farming, healing, and other
relevant activities are being practiced by the
gurangons. (S5)
Weaknesses
1. The younger generation is not
knowledgeable about Ramit
weaving, Surat Mangyan, and
Ambahan. (W1)
2. The design of handicrafts is simple
and limited. (W2)
3. Ambahan is not as relevant as
young men. (W3)
4. Livelihood is their priority, and
preserving culture is their last.
(W4)
5. Some gurangons are illiterate. (W5)
Opportunities
1. Government agencies and non-
government organizations can help with
community development projects. (O1)
Threats
1. Lowlanders (non-IP) buy their
products at cheap prices. (T1)
2. Modernization negatively affects their

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9
2. The souvenir shop at Oriental Mindoro
Museum and Heritage Center sells
indigenous products. (O2)
3. Academe could facilitate capability
training in weaving and handicrafts,
preservation of indigenous language,
and literacy drive. (O3)
4. There is an available dictionary of Surat
Mangyan developed by the University of
the Philippines to facilitate the
preservation of the language. (O4)
5. Handicraft masters can teach handicraft-
making and marketing. (O5)
culture and language preservation.
(T2)
3. The curriculum excludes the
preservation of indigenous language
and culture. (T3)
4. No existing marketing schemes exist.
(T4)
5. The unpaved road from the
community to the proper town is risky.
(T5)
6. Stigma is still prevalent among the
lowlanders. (T6)
The indigenous people have remained the most underprivileged and discriminated against
since time immemorial (Anaya, 2009). Thus, social and cultural interventions should be
implemented to help them preserve their cultural identity development aligned with customs,
traditions, values, and beliefs (Pawid, 2012) in an inclusive and sustainable community.
Strategies for the Development of Cultural Identity
Capability Training for Intangible Cultural Heritage (Maxi-maxi)
Hanunuo is known for its Ramit weaving, bead accessories, baskets, bags, wallets, and other
handicrafts adorned with Pakudos–their tribe’s symbol. To help improve this intangible cultural
identity, the abundant indigenous materials (S1) will be used in conducting capability training with
the help of local teachers (S4) and handicraft masters (O5) through the university’s initiative (O3).
The university may provide various training relevant to the skills and available community
resources. By capacitating the Indigenous community through resource management, they can
improve their livelihood and contribute to environmental sustainability (Mellegård & Boonstra,
2020). Moreover, community strategies like capacity building empower community members
through experiences that foster critical thinking and self-sufficiency (Hanathasia et al., 2024).
Capitalizing Intangible Cultural Heritage as a Sustainable Source of Livelihood (mini maxi)
Because they prioritize livelihood over cultural development (W4) and younger generations
are not knowledgeable in Ramit weaving (W1), a livelihood training program may be conducted by
handicraft masters (O5). The finished products will be sold at the Oriental Mindoro Museum and
Heritage Center (O2) and other souvenir shops. The indigenous people possess the skill and craft
that should be preserved and revitalized. The revival of traditional crafts will contribute to the
indigenous community’s cultural resilience and self-determination (Gowlland, 2022). This could be
made possible by establishing a school of living traditions (SLT) in a community where cultural
masters teach the youth about their cultural heritage and the importance of safeguarding them for
future generations.
Social Advocacy Marketing (maxi-mini)
Despite the abundance of Indigenous materials (S1), the community could not sell their
handicrafts and local produce at good prices because of the stigma among lowlanders (T6) who buy
at cheap prices (T1). To help the community compensate for their hard labor and risk in traveling
on risky roads (T6), social advocacy marketing will be conducted. This could be possible by
documenting the entire production process and sharing it via social media platforms. The

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10
documentation may be used for cultural awareness initiatives during the celebration of National
Indigenous Peoples Month and promotional marketing. This way, consumers will be aware of their
purchases to help touch lives and boost Indigenous people’s pride in their craftsmanship. Promoting
socially beneficial behavior and causes, (Borden & Mahamane, 2020) allows for more targeted and
impactful social marketing campaigns across various sectors, including non-profit, corporate, and
government organizations (Campbell et al., 2023).
Collective Responsibility for the Preservation of Intangible Cultural Heritage
The preservation of cultural heritage is a shared responsibility that extends beyond
Indigenous community members to include various sectors such as local government units,
government agencies, non-government organizations, academic institutions, and private
individuals (Candelario-Aplaon, 2024). Universities, in addition to working with local government
units, can collaborate with other organizations for funding, manpower, and intellectual resources.
The preservation of Surat-Mangyan can be supported through the dictionary developed by the
National Research Council of the Philippines. Establishing connections with the National
Commission on Culture and the Arts can further strengthen conservation efforts. Additionally,
securing funds through research funding agencies can enhance preservation initiatives. Successful
cultural conservation relies on the collective efforts of organizations, nations, and stakeholders
(Tonta, 2013).
CONCLUSIONS
The SWOT analysis identified the community’s internal strengths and weaknesses, along
with external opportunities and threats. Using the TOWS matrix, strategies were formulated to
revitalize the community’s cultural identity. Ethnographic research provided valuable insights into
the diverse culture of the Hanunuo people.
Key findings highlight strengths such as picturesque landscapes, abundant natural
resources, a rich cultural heritage, and the presence of cultural bearers. However, weaknesses
include low interest in cultural preservation among the youth, limited marketing of indigenous
products, and illiteracy.
On the positive side, opportunities include collaboration among public and private
organizations, academic institutions, and other stakeholders to safeguard Hanunuo Mangyan’s
cultural identity. Conversely, several threats pose challenges to preservation efforts, including
insurgency, inaccessibility, stigma, climate change, unfair trade practices, and the influence of the
mainstream curriculum.
The findings of this research can be used as input for developing policies on cultural
heritage preservation. The SWOT analysis identified key strategies for cultural preservation,
including capability training, resource management, social advocacy marketing, and collective
responsibility. By equipping the Indigenous community members with their arts and crafts, they
can improve their livelihood and preserve their cultural identity. In the process, community
members actively participated in identifying key areas for community development. Through
community engagement, indigenous knowledge was integrated into action plans that are
implemented with cultural sensitivity (Browne et al., 2016).
LIMITATION OF RESEARCH
This research focused on qualitative data and did not conduct a complete inventory of
cultural bearers. Additionally, it only documented major cultural elements like language, poetry,
handicrafts, and textiles, excluding other aspects like indigenous knowledge, systems, practices
(IKSP), dances, music, and rituals. Therefore, a comprehensive documentation of indigenous

Adv. Qual. Res.
11
knowledge, systems, and practices (IKSP) and a thorough inventory of cultural bearers and artisans.
The study only involved members of the indigenous communities as participants, which would have
limited the results to the insiders’ perspectives. It is recommended that future studies include other
stakeholders like industry partners, community developers, and local government officials.
The formulated strategies can be incorporated into the university’s 5-year community
development program Awati TI-KAPE to contribute to the Sustainable Development Goals (SDG)
2030 specifically SDG #11, which focuses on sustainable cities and communities. The School of
Living Traditions project could help to safeguard and revitalize the Hanunuo cultural heritage and
empower them for sustainable and resilient development. Academe, government agencies, and non-
government organizations should collaborate to support indigenous communities. The extension
department may use the findings to conduct capability training on Surat Mangyan, Ambahan, and
Ramit weaving. The production unit may also help in social advertising and marketing. Further
studies are also encouraged. It is also recommended that local government units consider the
study's findings about policy and decision-making.
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